m p« ■ mm m * ■» • J oi the Vhtobfai ~ PRINCETON, N. J. *f# Collection of Puritan Literature. Division **— ■ ■"' ^">» - Section l\l] Number John I c^&\or\ Sermons ( i !\ho c\ eailechon o Lohd,4 /6Sb. 163 g j MOVNT EBAL, 0 of our love towards him. /Markes \ By thatlate Faithful! and worthy Divine, John Preston i Doclorin DiviniUe3Chap- laine in Ordinary to his Majcflie,Mailer of£m~ m^nptt I Colloflge itf Cumbridge.^xA fome- times Preacher oi Liaioite; Inne. PSAL jl. 16. q^ove the Lord , O all yce kis Saints, &c. PSA L. 145 20. The Lordpreferveth all them that love him, andfeattereth ah-roadall the ungodly . LONDON, Printed by M. f for lobn Stafford jind are to be fold at his houfe in Black horfe ^Alley in Fleei-Jlreei. 1638. W Y A HE AVENLY TREATISE OF Di vine JLove. I Cor i n r h. 16. 22. if any man love not the Lord lefus Chrift^ let him be accursed ; yea let him be had in execration eventothedeath^or let him be Anathema Ma- ranarha^ H E S E words have little or no dependance on the words before going, which are thefe 5 The fa- Intationofme Paul by mine owne hand : and the reafon why he thus writes is, becaufe there were many falfe Apo files , and counterfeit Epiftlcs went abroad in the world, if not under his name • A 3 but] c/4 Heavenly Treatife \ but hereby (faith he) you fhall know me from them all, even by this my falutation, and fub- fcription, as by mine owne hand $ for in all my Epiftles fo I write. The grace of our Lord lefus Chrifi be with you all. Amen. Wherefore to confiderthem inthemfelves, Sc. Paul hating thofe (as we ufe to doej who fpeake cvill of them we love, doth here pronounce a curfeagainft them that love not the Lord lefus Chrifi ; and the reafon why he doth fo, is3becaufe he cannot endure toheare him evill fpoken of by any blafphemous tongue. So that this then is the fcope and drift of the A- poftle.in this place, namely, to commend Love unto us, and above all other, the love of the Lord lefus Chrifi Dand to exhort us by all meanes there- unto ; in which exhortation, let me defire you to obferve with me thefe two reafons why we fhoujd thus love him. S fir ft" • ^ . rNeceflityof it, he is taken/ \ u auurfed that Whereof J \ from ) loves him not. the "\ f the *) Equity, or objecft /fecond V / of his love, the mistaken J ^ Lord lefus Chrifi. if my man love not the Lord lefus Chrifi, let him be &c. There is not much difficulty in the words, yet fome there is ; lor clearing whereof, I will.fhpw you of Divine Loye, j you what is meant by thefe two termes, ^na-, J tbema^Mdramtha^n&fo^ioczz&e: for the firlV j (Anathema) it \saGreekewoitd,and it is as much j as elevari, & fnfywdi^ to be lift up, or be hanged, I and it fignifiesaccurfed,by way of allufion to that ] opprobrious and curfed kinde of death, which I was inflided upon notorious and hainous Male- i fa£tors,who for their offence were hanged up up- on a tree, gibbet, or any fiich engine, according as it is faid, curfed is every one that bmgeth * &c. which place is againe ailedged by this our Apo- frleSc. Paul, to prove that Chrift hath redeemed us from the curfe of the Law, being made a curfe for us, for it is written, curfed is * ejrc . Secondly, for the word (Maranatba) it is an AJJyrian word taken from an Hebrew root, which fignifics execration or curfing, (and therefore I fo rendered it in the reading of it unto you) now in that the Apoftle ufeth two words of diverfe Languages, for the fuller expre/Tionof this his fo fearefull a maledi&ion and curfe, as if one word were not enough, or that out of his zealous affc- dionhe could not fo content himfelfe with it, we may note that by how much the more the curfe is greater, by fo much the more grievous is the duty omitted, from which premhTes we may make thisconclufion, or draw this point of Do- <5irine. viz. That he is worthy to be curjt , (yea to bee curjl with all execration) that loves not the Lord I ejus Chrijl. For £>eut. il Gal. 3-*3- Doft. xA Heavenly Treatife \ For the further unfolding and opening where- of, eonfider with me thefe three things follow- ing 5 to wir, . I irft, what Love is in general!. Secondly,whatlovetothe£W/asit defires the fruition of hinij fo it defires as much, Secondly, the conjun&ionand union with him, to be one with him and he with us; and therefore it hates whatfocver may hinder it, and feekes whatfocver may helpe it therein: and being thus onceconjoyned, and enjoying it, it finally Thirdly, feekes and endeavours the prote&ion B and xA Heavenly Treatife and prefenation ofthe thing it loves, a$ it on the other fide fhunncs and avoids ought that might endanger the definition thereof j and if not with- standing it mcete with it5 interpofeth it felfe be- twixt it and that to defend it5 as the arrae wards the blow from the hcad^albeit it be to the wound- ing of it fclfe. And when thefe three concurre together, when our love hath thefe three concommitants, and is attended with thefe fruits and effe&Sj as you heard before, that it thus defires ^fruition 9 thcO conjunction >ofc/jriJl+ cprelervation J Then may we diftinguifh it from all fenfuall and carnatl love 5 for there be many forts of love in the world, but it is all but worldly love, fiot | fpirituall and Heavenly love. Firft, ther's a love of pitty, as when we be. waile a mans cafe, but hate his deeds, fo are Ma- lefactors beloved. Secondly, ther's a love of defire, as when the ftomacke defires fweete meates, the eare delight- fome founds-, and the eye fine fights, &c. Thirdly, ther's a love of complement, when one luffs or longs after a thing with the whole heart or fbule, foas he cannot fubfift without it ; as a woman with child lufteth and lomgeth rfter a thing fliehath amindeto, which fhe cannot f kfe- ly gee without. Fourthly ofDirvine Loye. Fourthly , ther's a love of fricndfliip, when one man loves another for fome courtefie or kindenefle he hath received from him. Fiftly and laftly, ther's a love of dependance^ when a man loves God more then himfelfe, more then his life, and depends upon him for all good things belonging to body or foule. u , l . c ^naturall ■ OrtobemorcbnefeVInfull thersa Spiritual! •Love. The firft, is betwixt parents and children,and in it felfe is neither good nor evill. The fecond, anfeth from evill habits bred in the fouie, and it is moft hatefull to God, and makes us worfe then the brute beafts. The third, is that divine gift and grace of God which the Holy Ghoft puts into our hearts, whereby we arc more then men, and defire Holy things for themfelves; and this is that love which the Apoftle here calls for in this place. Now if our love to the Lord It fas Chrifl be fuch, we {hall further know it by thefe two things which alwayes proceede and goe before it, as the former followed after it. viz. humiliation for finncpaft, and faith in Chrift for the time to come. Firft humiliation for iinne paft ; for till a man come to have a fight and fenfe of him- fclfe by reafon of his finnes , he will never B 2 care Dcat.21. 23. Gal. 5.15. Doft. 8 Ji Heavenly Treatife care for (Thrift j and when he hath beene thus caft downe, yet Secondly, without faith in Chrift, whereby he applies him to hirafelfe, and is perfwaded that he is reconciled unto him, he will not yet love him3 but rather hate him of the twaine. Now the manner or meanes of getting of both thcfe,and fo confequently of love into our hearts, is by the preaching of the word of God, by pray- er, and taking him when he is offered and given unto us in the fame for that end. But now we muft take Chrift as an husband takes a wife, ora wife an husband, out of love to their perfohs, not to their portions, and then fhalt we be the better fubjeft unto him ; but except we be fii ft humbled (as was before faid) for our finnes,andconfiderin what neede thou ftandeft of him, how that without him thou muft perifh; till then (I fay) thou canft not fufficiently fet by him, nor love him aright : but when thou know- eft how neceflary he is for thee, how alfuffieient, and affedionate he is towards thee, then thou be- ginnefttolookeatChriftasa condemned perfon doth at him that brings a pardon for him whom he loves and longs after, joyes and rejoyceth in . And yet all this is but a preparative to our love of him; it is faith, that is the firft fountaine, whese- by wefo love him, as that we can cleave unto him, with purpofc of heart to ferve and ple^fe him in all thirds, and this lgve which thus ari- fcth from faith, doth not onely beleeve that Chrift ofDlnjim Loye. Rsaf. Chrift is mercifull, and will forgive thee thy finnes upon thy fupplication and repentance unto him for the fame, hot alfo that he is moft fit and c jnformable for thee, fo that thou couldft finde in thy heart to be anatha mati&ed for his fake, and to be divorced from all things in the world for love of him : And fo much for the fecond thing alfo, I come now to the laft; to wit, Thirdly, to the reafons, why he ts worthy to be had in execration, and to be curfed even t$ the death that loves not the Lord Ieftuchrijl? acid they arechieflythefe five. Firft,becaufewhen Chrift fhall come and be a Sutor unto us to love him, and we refufe to doe it, and to be reconciled unto him and receive him, then hegrowes aflgry to the death j you may fee this in the Parable of the Marriage of the Kings fonne, howwrottphe was when he heard they had abufed and beaten his fervants which he fent ro call them to the * wedding: and therefore the Prophet David bids us kijfe the Sonne lefi he bee angry, * andfo&c. that is5 as if he fhould fay, when he offers himfelfc to kilte you with the kif- fesofhis mouth, be not too coy and curious, but imbrace his offer5retume his curtefie with the like kindnefTe, and kiife him againey left he take it in great indignation at your hands, and be fo angry with you, that you die for it. Indeede when we knew not the Gofpell, he was content, though we were frowardahd fruit. leffcj but now that he fends his Defciples to B 3 f reach Mat. 21. i. x. PfaL a. ** 10 Matth. %i. 37. Objeft. Sol. Numb. 5. 15, tb A Heavenly Treatife f reach unto all Nations^ then if they bring no* forth fruits worthy amendment of life , he tells them, the axe is laid unto the rootes, &c. Secondly, bccaufe he that in old time brake the law, was accurfed-; now this was the Lords Commandement, that we love him. Eut you will fay, we are not able to fulfill the law of our felves, and how then fhall we doe it? Ianfwer^ther'satwo-fZ^//, and 7 fold obedience, LEvangeltcall^Sthzx re- quires exad: obedience in our owne perfonsj but this requires no more but onely our endeavour, and faith in Chrift. Thirdly, becaufe he loves fomething clfe more then God, and fo commits Adultery; now fhee that in the old law did commit Adultery, had a drinke of bitter water given her, which m:Je her beHy fwell&c* fo that Jhce died-*, how much more worthy of death is he then that thus deales with God, and going a whoring after it, commits fpi- rituall fornication. : Fourthly, becaufe that commonly belongs tb Hypocrites, they ?.re a curfed crew, to whom Chrift fhall fay atthelaft day, goe ye curfed &c. Now all fuch as Iqvc him not, are , no better nor worfe,but wretched and damnable Hypocrites. Fiftly, becaufe love governes the whole man, its as the Rudder of a fhip, which turnes it any waycs;and fo which way loever this affection of love goes, it carries the whole man along with it, of Di^vine Lowe. ii it 3 and makes him leade his life accordingly. Thus much then for thefroofe of the point3be- fore propounded. • Now for the application of it to our felves, that fo we may the better make forae ufe of h:, for the direction and reformation of our lives and converfations therein : ifitbefo(as fo you have heard it is) that it is fucha finne not to love the Lord I ef us Chrifttthat he is worthy to be accurfod that loves him not 5 yeay to be had in extcration &c. Then firftirmay teach us to lcoke to our felves5 and be fure that we love him .5 and fo looke at others, as that out of a godly zealr thou canft fm- cerely and truely fay with Sain: PWhere, let him be accurfed^ox this is an infallible and fure figne of this love which proceeds from faith, that when we fee Chrift trampled under feete, our hearts burne within us, as his did : there are forne (faith he) of which I told you befcrt, and now tell you a- gaine with t cares or weepings that they goe about to pervert and turne othtrsfiom the wajes of God : t6 that we may here fee Saint Pauls difpoikion, he doth not [ay^curfed be he ; but cur fed is kee y from whence we may alfo note the difference betwixt thecurfes of the Law, a(,d * f the Gofpel! : for the Law faith cur fed is he that contwueth riot in all &c. burtheGofpellfauh, cur fed is he that loves not the Lo>d,&c'. Now if wc love 1 im, we will defire X fi was faid but a little before) to be joyrjed unto him, and. to have his company, for how can rhat womaftfe laid j Vfc. 1 I A Heavenly Treatife faid to love her husband that cares not for his company; fo how canft thou fay thou loveft the Lorilefus Chrifi when thou loveft not his focicty i Againe, if vre love him, we will be content to have him upon any condition; for love is impul. iive,pbe lovtofchrijl conftraincs us fas the Apo- ftle fpeakes) to doe what it dejires; yet, fo as not a- gainft, but with our wills, which it inclines there- unto : now if we doe not finde thefe things in us, ive doe net love the , anddefircof his glory, more then of our ovvnc profit, or out of cuftome; for otherwife all that vvc doe is nothing worth ; Chrift rcfpc&s nothing but what comes from love,and that love from faith, if that be not the primum motile , the firft moover that fets us on vvorke, if we goe not upon this ground, we were as good doc nothing, for all the good we fliall get by it : 6 that thou, that moftofalldefpifeft Religion, and fcoffeft at the zealous ProfefTbrs thereof, wouldeft but throughly confider of this one thin?, tjfrat he is ac- cur fed that loves not the Lord I ef us Chrift , and that all the good duties of piety, or chancy which thou of Divine Loye. '] thou performeft,if thou doft them not out of love, but more for cuftome then confeknee fake, are rather abominable then any whit pleafing unto God; for then wouldft thou no longer content thy felfe with the forme of godlineffe, but labour for the power thereof. But thou wilt fay, how fliall I know whether this that I doe, I doe it out of love to his name, ra- ther then out of any hypocrifie, or love to my felfe? Ianfwer. You fliall feele it, for love is of a ftirring na- ture, and moves all the reft of the afte&ions, as defireand longing after him, with hope that thou fhalt obtaine him, and feare Ieaft thou fhouldft faile of it ; but yet (till let me give thee this ca- veat, beware thou love him not more in regard of hisKingdome,thenofhisperfon, for then I tell thee true, thou loveft him not aright. Secondly, confidcr whether (as was faid) thou love his company, and delight in his prefence, to have communion with him, to be talking to him by prayer, or to have him fpeaking unto thee by his word $ fo then doft thou pray not by con. ftraint, but willingly^ doft thou heare, reade, re- ceive the Sacrament &c. not for fafhion fake, but offaith unfaincd, in obedince to his commande- 1 ment, then doft thou love him, but otherwife thou doft not. Thirdly, doft thou love his appearing at the laft day , canft thou fay in the uprightneffe of thy foule, come Lord lejus, come quickly ? doft thou __ C thinke [ Qucft. Anfw. H A Heavenly Trealife thinke it long firft t and art not afraid when thou hcarcft of it, as Felix was, who trembled when he heard Paul difcourfe o'tTemprancelRighteouf- ne$e> avdludgment to ceme^ but doft rather defire it,andwouldftbegladofit, and the fooner, the better * then (I fay ) alfo may ft thou refolve upon it,that thou doft affurcdly love him^and that when he fi:all fo come, he fhall come without finne unto thyfalvation. Fourthly, whether thou loveft him as well in healdiasinfkknefTe,andin fickneffe as in health, as well in poverty as in aboundance, and in ad- verfityasinprofperity,foriothou wilt, if thou love him truely for himfelfe, and not for thefe. Fiftly,marke this with thy felfe too, whether thy love be bountifull, as was that womans that had the box of oyntment, which fhee powred on Jcfus head, and as ^Abrahams was, who would have offered his Sonne, his onely Sonne ifaac for his lake; fo (I fay) examine thy felfe hereby, whether thou be content to part with the belt things for his fake, as thy living, thy lufts, thy life 5 for he that loves any thing truely, will for- goe and give all he hath to purchafe it. Sixthly, looke whether thou feeke to doc the Lords will, and what may pleafe him beft; for lovefeekesnotherowne,we fee it in men who will take any paines, be at any coft, to get that thing for them whom they love, which they love to have, and fo will we doe for Chrift, (five love him , we will keepe hts ComwiAndcments and they ofDi<-vintLo1>e. »5 rhey will not be grievous unto us 5 yea rather f it willbeouvmeaccand drinke to doe his will , and the dearer it cofts us, the dearer will it be un- j to us. Seventhly, examine thy felfe by this rule alfo, [ whether thou be content to doe much for him, ] notfome things,and not otherfome, but whether thou have an eye to all his Commandements, and all falfe wayes thou utterly abhorre; for faith f you know) workesbylove, and love that proceeds from faith is not idle but operative, (o that what is fpoken of faith, may astruely be faid of love, that its dead without rvorkes^ and therefore Saint Paul profeffeth of himfelfe, that he laboured more then they all, which was an argument, that he lo- ved much becaufe he was in labour much 5 and fo when our Saviour asked Peter whether he loved him, he puts him to worke, and fets him his taske faying, feedemyjheepe 5 and laft of all, Eighthly , whether thou wouldeft not onely doe, but fuffer much for his fake, as David^ when his wife Michal laughed at him for dancing be- fore the Arke, he was contented to beare it , be- caufe he did it to the Lord ; and fo the Apoftles rejoyced becaufe they were counted worthy to fuffer for his mme *. And Saint fWlikewife when the people intreated him with teares, not to goe up to Jerufalem^ becaufe he fhould be bound, as udV4^hadfignifiedbythefpirit unto him, an- fwered thcm^Why doe yee rent my hearty Iamready Aft. u. not onely to be bound, but alfo to dye for &c. * C 2 But \6 xA Heavenly Treatife \ Objcft. Anfw. 2 Sam. 14. $z, But thou wilt fay, I have no fuch occafions now adayes, if I had, 1 know not what I fhould doe. But I anfwer, is it fo * haft thou no fuch occa- fions? yes, thou haft occafions enough, as when he takes away thy wife, thy child, thy friends, thy goods, thy good name &c. if then (I fay) thou canft beare it patiently with lob^ and fay, it ps the Lordgiveth,andthe Lord&c. or with Ely7 it ts the Lord, let him doe what fcemeth him good : then thou loveft him, and yet thou muft doe more then that, thou n:uft not onely beare it patiently, but ioyfullytoo,as you heard before the Apoftles did 7 lay thy felfe to thefe rulesihen, and try im- partially whether thou love the Lordlefa Chriji or not 5 and for thy further helpe and more infal- lible notice thereof, to know whether thy love to him be pure and unearned, or whether it be falfeand counterfeit,' take thefe more particular proofes of it; for affuie thy felfe Tf thou love him aright («s we touched before) that then, Firft thou wilt be content with nothing but !ovcagaine,fo that as o^/i.0# (though in hypo- crifie) faid, when is David had fetch'd him out of banifhment, snd confined him to his owne houfe that he might not fee the Kings face, wktt doe I here, feeing I may not fee the Kings face * ? fp wouldeft thou £ ly out of love to the love of God j what doe I here, fince I cannot behold the faire beauty of the Lord i Lord lift thou up the light of thy countenance upon- mce, or elfe what goodwill my life doe me, but if thou doe fo, then of Dinjine Lohjc. 17 then thoti ft alt make my heart more joy fit ll and more glad^ then they that have had tlmr Corne and Wine andoyleincreafed *. Secondly, thou wilt Itfve thebrethren, for they are like him, though he exceede them in the de- grees and meafures of goodneffe, as the Ocean doth a drop of a bucket, this is a pregnant proofe hereof, and therefore deale fquarely with thy felfe herein. And the reafon why thou canft not love the Lord if thou love not the Brethren js be- caufe its an eafier matter to love man whom thou haft feene, then it is to love God whom thou haft not feene; for ufe (we know) makes them com- lier and hanforrer; wherefore Saint John faith, If any man fay he loves God> and yet hates his Brother, \ he is a Iyer, he deceives himfelfe, and there is no truth in him *. But thou wilt fay, thou loveft them well enough. Doft thou fo? then thou wilt love their company ; for what we love and delight in, we are never well without it, nor cannot endure it out of cur fight; and therefore when the Pfalmijl had faid That all his delight was in the Saints, and u^mfuch as excell in vertue*, if you would know, how to know it was fo, he rfcerwardstells us, That he was a companion of them that (care him^ &£• PfaL 119. But thou wilt feyagaiae, though thou doft not lcve them, yet God forbid thou fhouldft bc.fo bad but that thou fhouldft love the Lordlefus Chrifl. But I anfwer thee againe to that too ; If thou doft fo5 then thou wilt love his appearing, for if thou C 3 wifli PfaJ 1 Ioh.4, 20. Pfal. ie. Objett. Sol i8 Objeft. ^ol, Cant. f . xA Heavenly Treatise wifhinthy heart there were no generall iudge- ment, thou loveft him not, fay what thou wilt to the contrary ; as a loving and loyall wife cannot love her husband but fhee will reioyce at his com- ming home when he is abroad, and the neercr the time approacheth, by fo much the more ioyfull and glaa will fhee be. Thirdly, if thou love him thou wilt fpeake well of him upon all occafions, and in every place where thou commeft,/^ out of the abundance oft he \ -heart the month fteaketh ; fb that if thou fpeake well of God, but for fafhion fake, not out of any true affe&ion, but of feare, thou loveft him not; for he that loves him will be much in his praife, as we have an inftance in David , fo that if the heart be inflamed, the mouth will be open, thou wilt not be tongue-tied, nor afhamed of hin\ no not before Princes. But thou wilt fay, lam no fcholler, I cannot fpeake eloquently ; if I could , then indeede I fliould not be fo afraid, nor afhamed to doe it, as now I am, becaufe I can doe it no better, nor Rhetorically then now I can. But let me tell thee for thy comfort, let that never trouble thee, fpeake as well as thou canft, and thou needft care for no more, for that will be- get more and more love in thee, and love that will make thee eloquent; we have a notable pre- fedent for this in the Spoufc, who becaufe fhee lo- ved Chrift, fee how fliee fets him forth, my belo- ved is all beautifull &c* . and it is moft fure, it will of Divine Lohjc. l9 will b e fo with thee ; if thou love the Lord, thou wilt flew it by thy fpeecfies, for thou canft not well fpeake well of him whom thou loveft not; but if thou haft no good thought of him 5 thy words will bewray thee ; yea thou wilt not onc- | ly ff cake well of him, and of his wayes, but thou ' wiltalfo walkeinthe fame, nor wilt thou ftand paufing upon it, to confider whether thou wert beft doc it, or no ; but if it be about a good duty, as fuppofe keeping of the Lords day, hearing of the word &c. thou wilt doe it without any more adoe, yea though there were no promife nor pro- fit to be got by ir, for elfe thou doft no more but I as a fervant, not as a fonne. in hope of wages, and \ not out ot love, looking for nothing for thy J paines: fo jiid Saint } aul^ he would preach the ! Gofpell, though he had nothing but chaines and imprifonmentforhis labour; and why will he fo i why i becaufe God commands it, and its a good duty; fo that if thou make a queft ion of it, ; whether thou wert beft to doe this or that good I duty, or wilt doc no more then thou muft needs, ! thou loveft not the Lord, for he that loves him , J will doe whatfoever he can for him, and yet thinke all too little when he hath done too. Fourthly, as thou wilt fpeake well of him thy fclfe, fo thou wilt not endure to heare others fpeake ill of him, but thy heart will be mooved I within thee at them, nnd at any thing that might i impeach and hurt his glory; as to fee his Church .lye waft, his word corrupted &c. Co Ely was 1 not 20 A Heavenly Treatife not moovcd fo much with the death of his Sonnes,astohcare//uPj/^ Arke of God was ta- ken*, and indeede they arc baftardsand not fons that can heare their father reviled, and railed on, and never be affe&ed, nor offended at it. Fiftly, if thy love to the Lord lefus Chrijl be fincere and found, thou wait be loath to lofe him, for we will rather lofe all we have, then lofe the favour and affe&ion of a friend, whom we love j intirely,and as thou wouldft be loath to lofe him, fo thou wouldft be as loath to offend him, or doe any thing whereby thou mighteft be like fo to doe 5 or if fo be thou haft, thou wilt never be at quiet till thou haft gained his good will againe, whatfoever it coft thee to get it. Sixtly, thou wilt linger and hang after him, as we may fee in the woman of Canaan, fhe would i not be faid nay, but let him fay or doe what he j would, fhe would not leave him, but fhe ftill ftaid by him till he had granted her fuite. Examine thy felfe then narrowly by thefe figneslikewifc,and when thou haft done fo, and findeft thy felfe guilty in any,or all of thefe parti- culars, then confeffe thy finne unto , the Lord , and beg the pardon of it at his hands, leave him not till he hath heard thee, and granted thee the requeft of thy lips, £y faying unto thj fonle, I am thy falvation 5 and witneffing with thy fpirit, that thou art his child by adoption and grace. And fo as I have hitherto fhewed you fome reafons, why he is accur fed that loves not the Lord Iefus Chrift, and qfDirvint LoT>e. 2! ought to love him, and thereby, thou mayft be incited- and ft-irred up. thereunto; for as. David faid in another cafe, the Lord is worthy to h pry fed, fo may I fay^ the Lord is worthy to be beloved, and.thatinmanyjrefpedts;- asi Firft, becaufe he hath all the glory and beauty in himfclfe that ever thou faweft in any creature, it is in its full perfection in him 5 whereasitis but in part in any creature, as the light is in its. full luftre and ftrength in the Sunne; whereas the StarresandPlanetshavebutaglimpfe or beame of it, and that by participation, and not in it felfe, asinafountaine,and therefore the Sfoufe in the Canticles faith, that he is all glorious y or that all glory is in him 5 and this is the rcafon why fomc love him, and others love him not, becaufe he hath manifefted and revealed himfclfe and his glory to fome, and not to others^as unto And moreover, befides this, confider that it is hethatfirft gave thee this affe&ion, that thou fliouldft love him ; and that ther s none other on whom thou canft better befto wit, or who more defervesit at thy hands, then he doth. And finally, confidcr that thou haft engaged thy felfe unto him by vow in Baptifme, fothat as Iojhua laid unto the Children oflfraely yee are wit- neffesagainft your felves, that you have chofen the Lord Jo ferve him 5 fo are yeeagainft your felves, and every time that ye receive the Sacrament of the Lords Supper, you renew your covenant; fo that if you love and fcrve not the Lord, you arc fo many times witneffes againft your felves. And here let us makefome little ftand to rec- kon up the feverall circumftances that doe engage us to love him s as, Firft, that he is our Lord, and hath bought us at a very high rite ; now ifa condemned perfon, or a man taken by the Turkes^ fhould bee replee- ved or ranfomed by another, we would all thinke it his duty that he (hould love him as long as hee lives for it : and fo ftands the cafe with us, we all fate in darkcaefle and in the fliadow of death, and were taken Captive by Satan, at hispleafure ; tad D 2 Chrift Sol. Datt.io.ii, 24 I PcC. I. I8.jp. Ephcf.j. if- Rom. ?. 2£* A Heavenly Treatife — i Ghrift hath redeemed us from that his more then Mgyptianbondzgc, and that net. mi h corruptible things ^as (live? or gold^ butwuij hisprcaous bloody as cf a Lambe wtthout^&c. -and doth not he then dcfeive thy love < can ft thou deny him fuch a fmafl thing as that isj? Againe confider, . Secondly, whit he hath done for thee, even f romthy youth up, how he hath fead thee, forgi- ven.thccthincoffcnccs,and paid the debt for thee, .when thou waft ready to goe to prifon for it, fo that now the Lord begins to grow angry with, thee, if thou wilt not yet. love him for all nits 5] and yet this is not all, and therefore, 1 hirdly, confidcmlfo that he loves thee; now as fire begets fire, fodoth love beget love,- there- forcfaith Saint lohn^welove him^ beeaafe he loved mfirjl ; that is, his love to us /hould make us love' him againe : but efpecialiy we cannot but love* him, if we confider in the laft place, Fourthly, what his love is, forks 'unjpeakeable, and facing knowledge ; we can never conceive the height and length &c. All which, what fhould it teach us, but thefe two things ? Firft, that if we -will not love the Lord, he-will flew his wrath, and make his power kmwnt upoft hs, that we.are but ve/fells of wrath, ft ted for dcflru- clion^ as it is faid $i Againe, . Secondly, itiliould exhort us to love the Lord lefus Chrijl -y znd therefore to provoke us there- unto , we fhould often confider, and thinke in thefe things, what right and title he hath to us, how !.'j ■"- of Divine Lo as he did open Liddeahs thereby, then we fee and conceive his mercy and our owne wretched vileneffe, where- upon we cannot but love him, knowing how hee hath loved us, and gave himfelfe for us : and therefore the Apoftle prayeth, That the God of our Lordltfus Chrift would give the Efhe/ians the Jpi- rit of knowledge, wifdome^and revelation, that the eyes of their underfianding being enlightened, they may know what is the hope of his calling, and the ri* ches of the glory of his inheritance in his Saints*., as if he had faid, if you know but thefe things, then there is no doubt to be made of it but that you will love him, as well as one would defire: for this is one fure ground why wre love him not, or love him no better then we doe, becaufc wee know him no better; we are ignorant of him, and ignoti nulla cupdo (as it is-faidj there is no love, no longing defire after that which we know not, o.r know not the worth and neceffity of it ; as a ficke man hath no thought after the foveraigne diuggsiflthe Apothecaries .fliop, becaufe hee is ignorant o/Dii-vinaLoye. 31^ P/al. iS. i. UT. p. ignorant ofanyfuch matter- j whereas the skilfull Phyfitianfcekesout and fends for them : and as an ordinary ruflicke, cares not for a precious pearle, but cafts it away when he findes it-i which if an expert Lapidary had it, hee would fct much byit,becaufehckn:>wcs:heprice and worth of | it well enough : and thence it is, that when the Prophet Dav.d had pi ofe;fed his love to God, faying, I will love thee o Lord my (Irength ; hee afterwards acides ( as it were ) the rcafon or ground v)fthat bis love towards him $ beeaufe hee bowedthe Heavens And came downe. Whats that:' why that he had made himfclfe knowne unto him : he had declared his power and might in his deli- verance, and that was it that made him Jove him ; if therefore thou wilt but defire (I fay) to love him, he will inflame thy heart with the love of him ; yea he will open the Heavens, and thou flialt fee him fitting on the right hand of God ; as Saint Steven did. But thou wilt fay, all thefe arc the workes of God, and they extraordinary ones too ; but what muft I doe for my part, to have the love of God ia my heart i to which I anfwer. Firft, no 5 it is no fuch extraordinary thing for God to reveale himfclfe to his Saints^it is annfuall manner with him ; but yet, Secondly, thou muft doe thefe things thy fclfe : Firft , thou muft looke how he hath revealed himfelfe in the Scriptures, to be a moft glorious and.gracious God , a mercifull Father in lefa E 2 Chrtfiy ^G. 7 ss- Qucft. Anfvv i1 kA Heavenly Trcatife ■ Lake ij. x$, Chrift, fluw to anger , /W of much mercy , and now when we perceive him to be fuch a one, we can- not but love him, and long after him with all our hearts. Secondly, we muft confider our ownc mifery ; this made Mary to feeke after him, and were it not butthatweftandin ncede of him, but that wee , know wee are undone and damned without ! Chrift, wee fhould never care fo much for him, \for the whole have no neede ofiht Phyfilian^ ftiat is, 1 ihey care not for his skill, nor his helpe; but they ] that arc ficke, they that know their owne wants and weakenefTes, they know how to value and efleemeofhim : andfo we, when we ice we are wounded by finne, and ficke unto death, then will we enquire and feeke out for the fpirituall Phyfician of our foulcs, Chrifl iejlu. • Thirdly, we muft humble our felves before himconfeffingourfinnes, and that in particular, as many as we can, by the omifiion of fuch and fiich good duties, and thecommiffion ofthefeand theft finnes : efpecially we muft confeffe our be- loved bofome-raigning finnes; fo the Prodigall Sonne confeffed, ihat he had finned tjpecially a- gainfi Heaven, and before his father^ by ryotous li- ving, whereby he was unworthy to be called his fonne> and did dejire onely to be as one vf his hired fervants : and now when he law his father not- wfthftanding make him fo welcome, who had lb mesne a conceit of himfelfe, that he put a ring up- on his finger, and fhoocs on his feete, &c. then he of DiA Heavenly Treatife I Afif. i fofc. 4- 19. 1 ft&. 4- ie. Objc&. Anfw. Objeft. Sola. atari. xi.'*s It is the Apofllc Saint /^i ownc words, or rather his words by (hat his Apoftle; wee love him, becaufe hee loved us fir [I. And befides his word (though that were enough) thou had his feale, he hath given thefc his Sonne, who haHi gi- ven his life for thee, and flied his moft precious blood for thy falvation ; and would he have done this for thee (thinkeft fliou) if he had not loved thee > no. but herein is love, not that wee loved God, bufihat God loved us, and fent his Sonne to die for us, thatfo by the blood of the new Tejla- ment hee might Cede the Came unto us *s and even yet by hisfpirrf, hee flill fues unto us for our love, as a further teftimony thereof. Ohbut(thouwiltfay)jIam not worthy of fo great love, for I am a finner, difobedient, and re- bellious. But I- aafwer, what doflrthou tell him of that i \ what if thou wertthe chiefe of finners $ he knew J that before he gave thee his Sonne; and he gavel him unto thee the rather, becaufe he knew thou waftfo, for he juftifics the ungodly jthat is,thofe j that condemne and judge themfelves to be fo ; fo that ifthouwilt but belt eve in him, and imbracc him, it is asmuch as he defires of thee. But thou wilt fay, it may be he is affeded to this or that pcrfon, and not to me : to which I an- fweragaine. That his coramiffion is generall ; Goe preach un- to all nationsfaptizing them And fo is his in- vitation too ; Come unto mee all you that labour &c. fo ofD'vvineLo've. 35 fo that if thou wilt but beleeve and come in unto him, thoti ftaltbc faved ; for he cafts out none that come in unto him (as you heard before) Job. \ 6- 37* And when thou haft confidercd this, then be- gin to argue and reafon thus with thy felfe; fith j the promife ismade io all,! know I am one of that j number, and then thou wilt begin to love him for allthoyart a finner, yea thou wilt love him fo much the more for that, to confidcr that for all that he loved thee. | Oh but (thou wilt fay) I fee I finne dayly and hourely, and that againe and againe, againft many vowesand premifes, againft many mercies and meanes of better obedience But I anfwer; what though thou doft ? re- member that as there's a fpring of finne and cor- ruption in thee, fo there's a fpring of mercy and compalfionin God; and that fpring is fct open for finne and for uncleanefle,. to waft and purge thee from the fame, fo that ftill (I %) if thou wit but love and beleeve in him, he will love thee ; for notwithftanding all this, hee ftill woes and fucs unto thee for thy love, and therefore ftand no longer out with him, but come in with all the fpeede thou canft make, which that thou mayft the better doe, thou muft remove thefe two hindrances l nu CStrangeneffe, out of the way|Worfd] mindcdnc(re. - Krft,j Obie& Sol. 3* JHeayenly Treatife Queft. Anfw. Dcut. jo. 6, Firft, StrangeneJfe~]for ftrangcnefle begets cold- neffeoflove, whereas familiarity (as I told you) procures boldnefle in the day of judgment. But (thou wilt fay) how fhall I come to be ac- quainted with God f How * why be much in his praife, in hearing of the word, and receiving of the Sacrament; there is a communion of Saints (you know,) and fo there's a communion of God with the Saints ; let us therefore be carefull to maintaine this com- munion betwixt us $ by having recourfe unto him in his ordinances, and fecking unto him for comfort in all our troubles and adverfities. k' Secondly, Worldly mindednejfe'] that alfo be- gets coldnefle of affe&ion , and want of love to the Lord Chrift, and therefore hee circumcifes the heart; that is^ he cuts off all carnall and worldly affections from it, that fo thou mayft not love the world, nor the things of the world, but may love him with all the heartland with all &c. for the love of the world is enmity with God, fo thatifany man love the world, the love of the Father is not in him, fyjon cannot ferve God and Mammon i and therefore our Saviour faith, That we mttft not onely for fake >bnt hate fatherland mother, tnd wife y and children^ and hottfc^ and lands for his fdke and the Gofpefls ; or elfe we cannot be his Di(ciples : fo did the Apoftles, we have forfaken I all and followed thu% Wherefore let us not fet ; thefe things too neere our hearts, but consider- ing what it is that keepes us afunder$ as vainc hopes, of Dinjine Lon>c. 17 hopes, worldly feares, fanrafticke pride, plcafurc?, profits, and vhe like, let us ca.Here them, and cait them from us 5 for what are all thefe, and all fuch as thefe are < but vaine things that cannot profit intheevillday. And therefore as Samuel exhorts the people of ifraclyTurncnot afide from the Lord unto them^ ei- ther to the right hand or to the left 'y for they can- not profit,becaufe they are vaine. But (thou wilt fayj will God then he content with any love i Ianfwer, no truely that he will not neither; what then i Anfwer. Firft,thou muft love him wit hall thy (Irengih.and with all ihy fower^with all the farts and faculties offoule and body. Now it may be thou art a Magiftrahr, a mafter ofa family, a Minifter, a Tutor, or any other go- vernour, and then thou muft doe God more fer- vicethen another private and inferiour perfon; thou mayftcompellthem that are under thee, to love the Lord by thy authority and example; Godlookesforthis(IfayJ at thy har>ds; for to whom much isgiven^ of them much jhall be requi- red] thou art but as a fcrvant fent to market, which muft give an account for what hec hath received , and the more money hee hath given himtobeftowandlay out, the more commodi- ties his mafter lookes he fhould bring home with him for it ; fo the more wit or underftanding, or learning, or knowledge, or authority, and pow- F cr Queft. Aftfo. <* sA Heavenly Treatife Objcd. Sel, T?i)OT. 8. l$> cr thou haft, the more love muft thou bearc un- to Chrift, and ikw it by thy bringing forth more fruits thereof unto him, then others that have none of all thefe oportunities, or not in fo great a meafure as thou haft, this is the firft thing. Secondly, thou mull: love him above all things in the world befides, whether it be pleafure> or honour, or pride, or profit, or what clfe thou wilt, or canft name befides; yea thou muft love him above thy felfe and thine o wne falvation ^ fo that if his glory, and any, or all ofthefe come in competition together, thou canft be content to be accurfed for his fake, to have thy name razed out of thebooke of life, and to be Crfnathema for Chrift 5 thenisthy love fuch as God will accept of, for this is that Ifelfe-deniall which Chrift him- l felfe fpeakes of, and calls for of us. But thou wilt fay, durmejt hiefcrmo, this is an hard faying, how fliall I be able to doe this t to which I anfwer. Thou fhalrdoe it the better, by confidering that he is better then all things \ and that the whole world is not to be compared with him 5 1 count that all the afflictions of this life, are not wor- thy the glery that 'jliaHbe revealed (faith the Apo- ftle) and that made him endure fuch perfc cution: for the Gofpell as he did, with joy and patience : and fo if thou be once come to that paffe as tc know and beperfwaded inthy conrcience,ofth< incomparable worth and excellency of Chrift thou wilt-makeraore ieckonin^of him "then ofal th of Divine Lo've. 39 i the world befides ; for as he himfelfe faid of I himfelfe, He that will not den) himfelfe, and take i ///> hiscro(fe^ and follow mee, is not worthy ofmte^ fo he that loves any thing elfe above, or cquall with \ Chrift, is not worthy ot him 5 no, thou muft be ! wholly his as he is, as he is wholly thine ', and hath betroathedthee unto himfelfe ; fo that as a Virgin that hath betaken her (die to an husband, muft forfake all other, and cleave or keepe her con- ftantly unto him, fo long as they both (hall live 5 fo wee, being married unto Chrift 5 muft not play the Harlot , and goc a whooring after other Gods, but muft be wholly his, as he is wholly thine. But thou wilt fay, he is not wholly mine, for he is the Saints too. To which I anfwer ; he is indivifiblc , hee is not divided5but is wholly thine as welas theirs,fo then if thou wilt love the Lord Chrift truely and purely, as he would thou fhouldft, thou muft love himfo,asthatallthatis within thee be fetupon him. But (thou wilt fay againc yet further ) what , muft wee love nothing elfe but him then t to which I anfwer. Yesthatthoumayft,foasitbe with "a fubordi- nate, and not with an adulterous love, as a woman ! may love another man befides her husband, but jit muft not be with fuch a love as (he loves her j husband withall 5 (he may not love his bed ^ it > muft be onely with a neighbourly and civill, but I F 2 not h'of. 2 . I?. Objcft. Solo. Qiicft, Anf. 4° I C9Y. 7»*4 Objed. Sol. Heavenly Treatife not with a conjugall or mat*imoniall love, and fo thou mayft love thy lands, thy life, thy friends, &c. butfoas thou art ready to part with all for- love of Chrift : fo that hereby fhalt thou know whether thy leve be an adulterous love or nor, if when he bids us follew the duties of our cal- lings, and we fuffer our felves to be drawne away by vaine delights, and doe not therein abide with G^ (as the Apoftlefpeakcs ;) that is, ufe it not to the glory of God, and the good of the Church and Common-wealth wherein we live • and fo for any other matter, if we cannot be content it fliould give place to Chrift, then is our love un- lawful and adulterous, yea if our lives lay upon it, if we doe notyetpreferrehim beforethem, wee are not worthy of him, we love our felves more then him, it is no true love of Chrift. But thou wilt fay, this is impoiTible, that a man (hould thus love God more then himfelfe, more then his foule. I anfwer, I deny not but that it may feeme fo to flefli and blood 5 but yet thou muft know, that to a man truely regenerate it is not fo j for (as Saint /W faith)/ am able to doe all things through Chrift that (It engthens me : thofe things that to the eyes ofcarnall reafon feeme hard "and diffi- cult, to them that arc fpititually enlightened, are facile and eafie to be done, and fo is this. Thirdly, If thou wouldft have thy love plea- fing to God, thou muft have it grounded on him, and that requires two things. Firft, cfDifor thy love,becaufeitisfelfelove,and not love of the Lord It[$u Chrifi ibr then if it were, thou wouldft refpefi nothing dfc but him. Fcutthly, thy love muft be a diligent love, ready to reformeany thing that is amiflfe in thee, orwhichmaydtflikehim; which whether it be fo or no, thou may ft try it by thefe three markes ortokens following. Firft, it wil! caufe thee to put on new apparrell; a woman that loves her husband, will attire her I felfeaccordingas Rethinks it wilLpIeafe him j beft, and give him moll: content, efpecially when j fhee is to be married unto him, then (he will have | aweddinggarmentthatmayfether forth, fo as i he may take the better liking in her: fo thou, if; thou haft put off the old man which is-corrwpt.ac- cording to the deed veable lufls of the flelh, and j haft put on the nevv man, which after God iscre- j ated in knowledge, ri2hteou!nefferand.mie holi. nefle; ifthou be clo&Med with the wedding gar- F 3 ment [irtyri.j. 4* A HeayenlyTreatife ildh.s. J. I Ctr.6. ir. mcnt of (?^/*/?j rightcoufncffc , and giveft dili- gence thereunto, to make thy calling and election fure, then mayfl thoubefure thou loveft him, and that he accepts of that thy love from thee. Secondly, It will open and enlarge thy heart towards him, fo as thou wilt day ly love him more and more, (fo faith the Apoftle Saint Paul) my heart is enlarged towards you o yee Corintheans ; it isnotanyfeanty or niggardly kinde of love that hee will like of, but a full, free, and liberall one j fo that if thou canft not be content to be at fome coft and charges for the maintenance of the Gof- pell, and the enjoyment of his love, thou loveft him not, or at leaft he regards not thy love who- foever thou art. Thirdly, it cleanfeth thy heart, what isfaid of hope, is as true of love $ he that hath this love in him, purifies himfelfe as he is pure, and of faith it purifies the heart , andfo doth love; therefore faith the Apoftle againe, ri were thus and thus, butyeearervajhed,butyee are fanttifiedy but yee are juftified,&c. fothat if you would not lofe your labour, if you would have Chrift accept of your love, and you would know that he doth fo j fuffer not any fluttifhnefte, atay finne and filthineffe to reft in your hearts, but fweepeand cleanfe them with the beefome of repentance, from all fuch things. And fo hitherto of the neceflity of your loving the Lord lefm Chrift , together with the meanes, motives, and markes thereof, and in all thefe, the equity of Divine Love. ± f equity and juftice of God, hew worthy hee u to bee accur fed that loves him not-, now Secondly, followes the objeft of thfs our love, which is {the Lordlefm Chrifi) who may be con- fidered three wayes. C Lord, y as being our < Saviour, > (^CMeftah. \ Eirftrasour Lord} to whom of due, we doe owe our fove and obedience : now as he that runnes away from his earthly Lord is worthy to be hanged for it, fo he that runnes away from the LordChrift^znd will noHove and' ferve him, is molt worthy to kaccurfed : but I have fpoken of this fufficiendy in the former part of our text, and I thereforebecaufelhavebeenefolafge therein, I \ will now be more briefe in this, and -therefore fo | much for the firft confederation We muft love him alfo. Secondly, as otir Saviour, or Jefus, and Re- deemer, who hath bought and cholen us unto himfelfe,4 peculiar people, zeabtx of good workes^ and therefore let us not deferre it , for now are thelaft times, the end of all things is at hand, fothat ifyeedoenotiovehim now, it will bee too late hereafter to doe if, if we would never fo fai-ne, and its a fearefull thing to fall into the hands 6f the living God. Thirdly, he is the Mt/iafyihc annoynted of the Lord, lFit<+.7> 44 xA Heavenly Trcatife Loi'dythclighu^ihould come into the world, the high Prieft of the new Covenant, ordained andconfcSratcdofGod to offer f.ciifice for us, even a peace offering of his precious body and blood, to bee a reconciliation for us unto the Fa- ther, andtofetusat oneagaine with him, who before were utter enemies one to the other, ha- ters of God, and hated of him, therefore is he alfo called our peace, our Mediator, and Advo- cate, and the like : but yet he is not onely made and appointed to be a Prieft unto us, to recon- cile us unto his Father > but withall a King too,to rule over us and fubdue us , if fo bee wee will no* bee reconciled and come in unto him $ there- forerthefetwo words* Lord+md left**, are here, (and in diverfe other places elfewhere) joy- ned together. And fo Saint Peter gives him two the like titles , faying that he is a Prince, and a Saviour 5 not a Saviour onely, but alfo a Atlt 5. 3 1. Prime to them thai would not that he flwld raigne over them. So that wee muft rnarke this then , wee doc not preach Chrift in the Gofpell a Saviour one- ly, byta Prince y and a Lord alfo; and they t^at love bim muft be content to take him as both, afwell a Lord and King, as alefus and Saviour ; as a wife takes her husband , to ho- nour and obey him afwell as to love him, or have him kcepe and cherifb her in fickneffe and in health: and thus if wee bee-content to take &f- he tells them that they did but trea- iure up wrath againftthe day or wrath, &c. for God will render unto every man according to his workes , to them that through patience in weH doing feeke glory and honour &c. arid' 'ft' them that are contentious , and difobey the truth, and obey unrighteoufhtffe , tribulation , and aogutfh, and wrath, &c. that is, as if hee fhouldfay, let men pleafc themfehes in finne as long as they lift, yet they fliall pay deere I fork at the laft upfhot; for, for all theft things ! God will bring them to judgment , and reward ' them according to their workes, whether they bee good orevill: fo that however fome drops of his mercy may light upon them here in this world , yet then the great deepe of his judge- ments, and the vaft g'jlfe of his juftice fhall bee broken up , and hee fhall raine upon- them fire and brimftone, ftorme, and tempeft , this jhall bee their portion to drinke. This then may teach thee not to deceive thy felfe any longer, but to know for cer- tainethat hee that will not now take the Lord; Jefus, and love Chrift whilft hee is offered! unto thee, fliall undoubtedly be accurfed, and that with fuch a curfc as is here defcribed; for God f , ; - ofDirvine Loye. God will not have his Sonne mocked and deri- ded by us j there is nothing that angers him more ; and therefore its faid (as I faid before in the beginning) kiffe the Sonne leafl he be angry. Andletusnotdreamethatit will bee foone e- nough then to receive him when his wrath is once kindled: For if we will not take him now, then we (hall not be able to doe it, but fhall bee afraid to come in unto him 5 for then will his wrath burne like fire, and fcorch like a flame 5 and therefore Saint lohn faith, lhat his feete are efbhrmngbraffe^ and his eyes of 'flaming fire , as if from top to toe he were all on a raging flame. But thou wilt fay, what though I doe not re- ceive him now, I may receive him hereafter, before hee be fo throughly mooved, and angry with mee^s that he will not be pacified. To which I an Aver , indecde I cannot deny it, but that the time of this life is the time of grace,& j offering of reconciliation j and that fo long as 1 there is life, there is hope 5 but yet I tell thee I withal! 3 that there is a time kt downe and de- j creed of God, beyond which thou /halt not re- ceive Chrift 5 for then it may be he hath fworne in his wrath thou &c. he doth never reje ■of how much [oarer funijhment fbalL hee be thought worthy that tramfleth under feete &c. Where- fore as it is there alfo faid in that Epiftle ; Whilfl it is time , whilft heeftands at the dore and knockes , of en unto him and receive him , even nowwhiljlits called to day , harden not your hearts as in the frovocation , &c. leajt hereafter he [wear e in his wrath fee. Andfoto fay no more, confider what I have faid,and the Lord give you underftanding in all things. \^4men. *JA • 6X^ ^#* Imprimatur h o : VV YKES. «£*j is ex 5> ■i 11 m REMAINES OF THAT REVEREND AND LEARNED DIVINE, joh^c TREsronc, Dr. in Divinity, Chaplaine in Ordinary to his Majefty, Maftcr of Emanuel Colledge in Cambridge, and fometimes Preacher oiLinctlnes-Innt, (jmUining ibree excellent Treaiifer, ^Iudas's Repentance. ]>{dmelyj£ The Saints Spirituall Strength; c P a u l s Converfion. •^gb He br. H. Being dead, he jeijpeakeiht The Second Edition. LONDON, Printed by R. B. for Andrew Cwke. I £37, II U D A SI S HIS S I Repentance. 1 gTHE LAMENT A BLEf g EFFECTS OF A STARTLED g INI Conscience. £& 2 Delivered in eight feverall Dodlrines, ^ $» raifed from the third, fourth, and fifth #gt *g rrr/i/ if the 27. C^/^r 0/7/&and Concomitants. I. The Grounds offalfe Repentance : i. Selfe4ove. p. 40 Zdifafprovelheli 2. Commongifts of) foulenejfe f „ . the holy GhoJtJoSttfte ihevg-f V Sinm^.ii C lineffe j 3. Acarnali apprehenfton of beauty , fweetnejfe and excellency in Gods w*jcs* ibid . 4. Good Education. Ibid. II. falje Grounds of Confef ion: 1 Papon. 2 Evident difeovery offtnne. f p. 22 3 Torture of conference. III. Falfe gmuwstof Re&itufhn, uiheburihenfome- neffeofftnnt* «. " ibid. "' Vfe L 7>$rt* /fc iw»#jf 0/ A///R Dotfrine. ibid. I Vfe If. T0 *#£*/•/ «tf # to fry whether their mnt Repentance be true orfalje. p, 23 7*0 l£/0£j /'fe^fer /to judging of a mansfelfe : I. Vnmllingntffe to fear ch : the caufes whemfare, 1 >4 longperfwafion of ones good ejtate. %Va The Contents, 2 . A defire to ret dm fome delight fuXJinne. II. inability to judge. Helpes to judge whether ones Repentance be true or falfey are by i I. Inward Differences : five. 1 An irward inclination to holy Duties. J?«24 2 An ability to per forme good purpofes. p. 2 5 3 A particular approbation of holinejfe^. 26. 4 Adetejtationofallfinne. . - ibid. 5 A love to. God in his Attributes. ibid. II. Outward EffeSls; 1 Confiancy. .p.27 2 An uniformity In life. p.28 3 Generdttie of obedience. ibid • The godly man differs from the wicked in his Relipfe. 1 /# ufingaU meanes againjl his ftnne^ andfhunning alloc afiens. P»2P 2 In not allowing hlmfclfe in it. • ibid. 3 2>» labouring to overcome it. ibid. 4 In increafwg more aridmere in grace, ibid. Differences bet weene true andfalfe Confcj?ion>are : 1 Confefionoftheleajlandfecretejlftns. p.30 2 Conftancie. ibid. 3 Agoodgroundy namely Humiliation. ibid. Differences betweene true andfalfeRcftitution,**, a cheerefuU (not unwilling) refloring the things wee lave And delight in, ibid . Vfe IIL TV teach men what to judge of others Retenmcc. p. 3 1 Vfe The Contents. m Vfe 4, Tojhew the wofull cafe of fuck as have not gone fi far in Repentance as Iudas did.. ibid . Doer. IV Good things are approved in wicked mens confidences, whether they will or tto. p.3 1 Reafon 1. Becaufe it is not in mans owne power to judge as he lifi, but from the light of confidence. p.32 Reafon 2. Becaufe God mil have glory from all his creatures, p.3 3 Vfe 1. To teach U4 to thinke weS of the waies of God. ibid. Vfe 2. Not to be difcour aged with any oppofition. ibid. Doct. V. ' Mans nature apt to excufefin after it is committed.^. 34 Reafon 1. K^iliuaUfitn leaves darkeneffe in the minde. ibid. Reafon 2. // beget spafiion that corrupts the judgement. p.3 j Reafon 3. It weakens the faculties of the Joule. ibid . Reafon 4. // drives away Gods Spirit from us. ibid. Vfe. Toflyefinne^that blindcs our eyes %and binders our reco- verie. ibid. B Vfe j The Contents. Vfe 2. Being faint \ to remember how apt we are to excufiefin. p.36 Doct.VI. Companions in will leafl comfortable in times ofextrc- mitie. pt 35 Reafon 1 . Cods juftice, who fits them one againft another, that joyne again ft him. p. 3 7 Reafon 2. Mans nature7ap to love treafion, hate the tray tor, ibid. Reafon 3. Their owne love being game orfome bafe end. ibid. Vfe 1. To make usbeware howwejoyne with wicked men.lbid* Doc t. VII. The great eft comfort in fin proves commonly the mo ft difcomfortable* p.38 Reafon 1. The Cur fe of Cod. 7 Reafon 2. C ibid. Sin makes the foulefickc. Vfe I. To make men take heed how they tumefrom Cod to fin. P-35> Doct. VIII. Cods wrath and fitnne ^charged on the confidence ,are ex. ceeding The Contents. cttding terrible and infpportable. p. 3 9 What horror of conscience is, [hewed in fix J&tejltons. Queftion t\ How horror of conscience wrought. 1 By Gods Spirit. p.40 2 BytheDiveU. ibid. Notes to difcerne by which ofthefetis wrought 3 are, 1 By the falfehood mingled with the trouble ofcon- fcience. 2 By the Afftttion it ftriketh in us. 3 By the extremity ofanguijh it caufeth. 4 By the manner of doing it. p«4i Queftion %. What a condition fuch are in i ibid . Queftion 3. Whether Cod fends it for a pumjhment, or preparation of Grace. ibid. Queftion 4. What is to be thought of thofe that are infuch trouble of Confcience. p.42 Queftion y. • How to be difcerned from melanchoUy. ibid- Queftion 6. Whether it may befall thechildeof Godinthe ettate of Grace. CA good thing. ^As in joy 'ybe con\unBion of that to us . CjTherefleB knowledge thereof. CA bad thing. So in grief *e he repented himfelfe, and brought againt the thirty peeees of filver to the chief e Prieftsand Elders, Saying,! have finned in hctrayingof innocent blood-^and they [aid, what is that to us, fee thou to it. And when he hade aft down the filver peeees in the Tern- pie, he departed, and went and hanged himfelfe. jHefe words doe containe the repentance ofludas after his great finne of be- traying Chrift 5 Thefummeofthem is to fhew what Sexifcnce he had caft upon him. The parts of the words are thefe five : Firft5 a description of ludas, one who betrayed Chrift, B3 Secondly, I u d a s typentance. Secondly , the occafion of his Repentance 5 which is fee forth by the circumftance of Times When he faw he was condemned. Thirdly, theRepentance it felfe,in thefe words, He repented himfelfe, and brought againe, drc* Of which Repentance there arc three parts, 1. He made reftitution of that he had taken, he brought againe the thirty filverpeeces. 2. He confefleth his finne, faying, I have finned in betraying innocent blond. 3. He fhewes himfelfe forrowfull, fo that if it were to doe againe, hewould notdoe it 5 whichis another effeft of his Repentance. Fourthly, the entertainementthathehadofthe Chiefe Priefts and Elders afterward. Wherein obf^rve, 1. They excufe themfelves, faying, What is that to us ? although they had little reafon to fay fo$ for if hee had finned in betraying Chrift,then much morethey who were the caufes thereof. 2. They lay more burthen upon him, Lookethott to it. Fifthly,thc iffue of all this;whercin is fet down, , 1. What comfort hee had ofthofe thirty filver peeces ; He caft-downethe filver peeces. 2. What Iudgement Cod infixed on him, he made him his owne Executioner 5 He departed, and wer.t and hanged himfelfe. Thefearethe parts of the words. Firft, for thedefaiptionof Iudas (one that be- trayed Chrift.)From whence obferve, thedodrine is this, That I u o a 5 ^pentance. That lodke what a man is in bis life ■tme^/tichjh all be bis mime in the end 5 // their lives have beene bad, their names at their death will be according 5 ifg$od^ their report Jh all be thereafter ; as it is here paint in Iudas, he hath his name, according tp his defert. I deny nor, but for a time a good man may be evill fpoken of,and an evill man may be magnified ; For the former, wee may fee it in many places $ Our Saviour Chrift himfelfe was little regarded of the Scribes and Pharifees ; David may for a while bedefpifed 5 Paulmvj be reproached 3 and fo lo fepkyznd many others. For the fecond,wicked men for a while may have good report 5 ludas may Co carry himfelfe for a while, thac none of the Di Tri- ples would lb much as fufpeft him for a traytor to his Mafter. But behold the end of thefe men, it (hall furely bee according to their deeds : Let lero- boa?n carry a faire (hew, let ^Ahab have a good re- port for a while, but marke the end of thefe men 5 for lenboamy who mingled his owne devices with theworfliip of God, behold, he hath his brand fet upon him for his perpetuall infamy \ lerebtamthe fonneef^Ubat^rvhomadeifradtoJinne, 2 King. 10. 29, and although Amazu made a great fhew, yet at laft was marked for an hypocrite 5 fo Ahab at laft was branded with a name of eternall difgrace. Onthe contrary fide, good mens names (hall flou- rifh at their death, though it maybe before difgra- ced. David, although hee had committed many grievous finnes, yet at the laft his name was moft honou- Dotlr, Reaf. i. PfaU.6. 1 Sam. a. 30. Rtdf. 2. I u d a s \R$pentance< honourable : And thus is that verified, Codbleffeth the righteow^ but the nAtne of the wicked jhall rot, Prov. io, 7. Now to cometotheReafonsofthisDo&rine, why the Lord doth reward every man in the end according to their wayes in their life time. The firit reafon hereof is taken from God him- felfe ; he blcffeth and curfeth mens wayes accor- ding to their workes 5 therefore needs muftit bee that he muft blefle the godly, but curfe the wicked; he maketh their names to rot, and rotten things foone ftinke : Hence is it that names of fo many are fo in famous after their death. And this the Lord doth for two reafons. Firft, in regard of his truth, he cannot be corrup- ted. And therefore as men are indeed, fo he blef. feth or punifheth them 5 and although men may be deceived, yet he cannot; Forheknoweththetvajof the righteous, and the w ay of the wicked fbatlperijh, Pfd. 1. 6. Secondly, in regard of his glory : I will honour them th.it honour mee, faith the Lord: If thofe that dishonour God fhould bee honoured ; or if thofe that honour God, (hould be difhonoured, it would j be an impeachment to his honour ; but God is ten- der over his honour, and therefore by no meanes will he fuffer it fo to be. The fecond Reafon is drawne from the men themfelves 5 ordinarily men will bee like them felves : Feigned things quickly returne into their owne nature $ if gocd mettle be covered over with bad, Iudas Repentance. bad, the bad will foone weareaway, andrhegood will appearej and on the contrary fide, if bad met- tle bee covered with good, the good will foone weare away, and the bad will be feene; fo a godly man may have lome flips, but at the laft it will ap- peare what he is $ and an hypocrite may have ma- ny a good fit, yet fooner or later he will fhew him- felfe to be like himfelfe. The third reafon is taken from other men ; atthe end envie ceafeth, and then their conferences that before did butwhifper, fliall now fpeake aloud in their eares, that they have beene good men : on the otherfide,. for wicked men, it may be they have beene great men, and fo they dare not fpeake as they thought, but then feare fliall be removed, and then they fliall ufe libertie of fpeech : for why are wicked men well fpoken of in this life < but onely becaufe that men dare not fpeake their minds * but then, when both envie and feare fliall be removed, then fliall Paul be iW3 and ludds fliall be ludas. Now the Vfes are thefe three. Firft, If mens names fliall be according to their' hearts in their lifetimes, then take heed that thou keepe not an evill heart in fecret ; for God who fees thy finnes in fecret, will reward thee openly • God fees thy fecret prophanenefle,thy fecret cove- toufneffe ; furely without thou doeft fpeedily a- mend, God in the end will give thee a name accor . dingly : on the contrary, artthou fecretly upright, holy,&c i God certainly who feeth it, will in the end plentifully reward thee s for if wee have not C credit Reaf. 3, Ffe 1. Matth, 6. 4, Iudas Repentance. Gen, 4,i f, Vft 2 credit with God, furely all glofles and fhifts will doe no good : fo that this is true both as well for the evill as the good. Let every man therefore looke to his owne confciencc, and fee how the cafe ftandeth with him. Art thou an hypocrite K God will even fet a brand upon thee, as he did upon Cain, which fliall never be fcparated from thee, no more than the (hadow from the body ; thou (hale never have a good name with men $ yea, and rather than thy wickednefle (ball be hidden, the very birds of the ayre (hall difclofe it ; and although it may be thou thinkeft that thy power or authority wil fliield thee from ill report, yet I tell thee thy expectati- on will much be fruftrated. Secondly, This fliould teach us daily to renew o \% repentance for our fins j for although it may be our fins be remitted, yet unlefle we doe daily by repentance cleanfeour hearts,God at the length will bring us to (hame j and as lofefhs brethren,who becaufe they did not repent them of their finnea- gainft their brother, were many yeeres after grie- ved and troubled fot thefame. Therefore as you love your names, by daily repentance make up the breaches of your heart and life * for thus did the Prophet D*vid% Who would ever in the leaft man- ner have imagined that he, after his great finnes of murder and adultery, would have recovered his name , yet becaufe that heeunfeinedly, evenfrom the bottom of his heart repented, behold at the lad he recovers againe his name, and in the efid di- eth both full of riches and honours, So likewife lob Iudas Repentance. lob, though he was in his life time very impatient, yet becaufe that he repented him of it truly, after- ward he is honoured for his patience 5 and hence is k that Saint lames {mh^Remember the patience of lob. A good name cannot but muft follow grace and vcrtue ; no lefle than a fweet fmell will needes follow flowers and fweet oyntmencs. If then thou haft committed any finne either in fecret or open- ly, wilt thou have thy good name recovered be- fore thou dye i bee fure to make thy heart fure by repentance. Thirdly, Let notgoodmenbedifcouragedfor evill reports that they may here have for a time, nor let not evill men be encouraged for the good reports for a time they may have ; for at the laft all evill reports that are caft on the godly fhallvanifh away, and all tbegood report that the wicked have had (hall quite forfake them, and every one then (hall plainely appeare what he is : the reafon of this is, becaufe the reports of the wicked have no fure rooting. Indeedc certaine it is, that the godly of- ten have an ill name, yet moft fure is it, that at the laft God will make their goodnefle to breake forth as the Sunne when it hath becne long darkened. Yet here muft bee one caution prcmifed, that our hearts be fubftantially good. I deny not but a man may have fome blemiflies, but we muft daily la- bour to kecpe our hearts unfpotted of the world: We muft behave our felvesblamelefly, but how c not by flopping the mouthes of men ; but wc muft keepe our felves unfpotted of the world, and arme C 2 our lames f< rft 3 II Simile* Dotf.2. i Chro.ai. J Iudas Repentance. V«fc 8. sMatth. 16 ii, Iohn 6.70. our felves againft it, by abftaining from finne. If paper be well oyled, caft inkeuponit, and it willfoone retuvnc off againe, bfctific be not oy led it will ftayon 5 foif our hearts be well oyled a- gainft the world, by our innocent carriage, then if they have ill reports caft upon them, they will not remaine, but off againe prefehtly ; and fo againe on the contrary fide. And thus much for the firft part of my Text. 2. The time [Whenhefatvhewas condemned.'} Hence learne againe, That finnes are commonly covered and glojfes put upon them untillthey be committed^ but after they be com' mittedthey feemt mojl vile and odious m This is plaine here in ludas, before he commit- ted this finne it feemed a matter of nothing unto him, but after behold how hainous it is. Sathan herein is very ready to deceive us, as wc may fee in many examples. Thus dele he with David when he went to number the people, when loab reprefen- ted the finne to him well enough, yet it feemed no- thing to him, but he muft needs have it done, then afterwards fee how hainous it was to him, info', much thatit made him cvy >ur, faying,/ have done exceeding fooli/hly. ttai fhould we trace the whole Bible, we can finders be rter example than this of ludas $ Chrift had giv< n him fo manie warnings, faying, Oneofyou-fball betray me : And againe,/ have chofentwelve, and behold one of yon is a DiveU. And a __„ gaine, Iuhas Repentance. !3 gaine. It were better for that man, by whom the Sonne of man frail be betrayed, that he had never been borne: yet all thil would not ferve, but thelufterof the thirty /liver peeces hadfo blindedhis eyes, that he could not fee. Now for the reafons. The firftreafon is taken from a mans felfe $ our hifts within us are fo ftrong, that wee cannot fee the finne 5 as was that in Cain: for the properties of thefe lufts are to caft a mift before our eyes, and to blind-fold us thereby. As when a man doth any thing in his anger, while his anger lafts,hc thinketh that he dpthit with reafon,but afterwardshe judg- eth hitfrfelfe for it, and confiders the thing as it is in it felfe 5 fbit is when a man is blinded with his lufts, he goes on in fin j feritenimjudicium^cumres Uanfitineffettum. The fecondrcafonisfromthe Divell, who co- vers our fins before they are committed with fome bakes 5 for hee knowes no fifh will bite at a bare hooke: fo fin at the firft is covered with profit,plea- fures,&c.prelfe helaboureth tominfe it with di- ft indtions, but when its committed, then he fets it forth in its owne proper colours. I The third reafon is from God himfelfe, who giveth men up oftentimes in his juft judgement,; and rhen ufe all the perfwafions and reafons in the world.and you cannot move them from it : hence is itthatrheApoftlefpeakes>^w.i.28.^^jf^4r- ded net t$ bow God, fo God gave them over to a repro* kae fenfey that they were not Me to difcerne of the C 3 truth. Marke 14**1* Re of. I. RCdf. 2. 1 Reaf. 3, Rom.x.a8, 10 I u d a s yfypentance* truth : which is a metaphor taken fromatouch- ftone, which is able to difccrne bet weene true gold and falfc ; but when the vertue of this touch-ftone is taken away, then it cannot difcerne ; fo in like manner, when as God fhall give a man up to com- mit fin, and take away his right miade, hee cannot difcerne evtfl from good,no more than a blind man can judge of colours 5 yea, and he is no ftronger to refill any tentacion, than Samffon was when his haire was cut off, to refift his enemies. Indeed I deny not but that God may fometimes for fin, leave good men to themfelves $ thus God dealt with Ezekias, 2 Chron. 32.3 1. who becaufe he had fhewed the Embaffadours of the Prince of Baby lot all his furniture,it is faid God left him to him- fclfe. And this is done for thefe two Reafons : RtapH*» Firft, becaufe God is willing to it for his owne glory. Seeondly,beeaufe by thistheir conferences come to be awakened, and begins to ring a loud peale in their eares. But here we muft know, that there is a great dif- ference betweene Gods leaving of wicked men to themfelves, and good men to themfelves For firft, for wicked men, their confeience is a- wakened, but not foundly untill the day of death, although they may have fomeremorfe and forrow before. But commonly God awskesagoodman fooner. The finnes of a good man are either le(T. 1 or greater $ if kffer, hee is fooner awakened 5 if greater, I u d a s 'Repentance. ii greater, heis awaked with greater difficulty 5 for a grofle finne is alway es moft dangerous 5 this yee may fee plainly in David, when he had cut off the lap of Sauls garment, hee quickly perceived his finne 5 but when he had committed the foule finne of a dultery,hc was more a great deale infenfible of that. The reafon why wee arefo infenfible in groffe finne is this, becaufe when a godly man commits hut a little iinne, for all that his heart ftili remaines in good temper 5 but when hee commits a great finne, then its all out of order, and cannot perceive it fo foone. Evenas a man, if he hath a great blow on the head with a ftaffe, he is lefTe fenfible than if he had a little fcratch or rench 5 fo is it with Gods children in committing o£ finne. Now the Vfe is this : Seeing that this is the Divels craftineffe, firftto cover finnes before they be committed, let us then when we are affaulted with any tcntation,take heedj let u snot beleeve that that finne is little, but rather let us demurre and confider a little the matter 5 If thou haft any good motions in thee, execute them fpeedily ; but if thou arc tempted to wickedneffe ftay a while, and confider a while. Its the note of a foole to goe on heregardeth not whither • but its the figne of a wife man, to fee a danger a t arre off, and efcape it. Confider what will follow thy fin. At the nrft Iudas thought that thirty peeces of fil- ver would have madeamends for all, but after he was condemned, he repented for his former fol- ly. Rttfon. Simile. Vfe> . \6 I u d a s Tfypentancei Gen. ;.i« iCorin. 10. Gen. 3 a. p. ly. If b lore we finne we could but fcele the fe> quences, we would never commit ic 5 if wt could but fee the blindneffe of minde, the horrour of con- ference, the hardnefle of heart that will infepara- bly follow them, we would certainely (hi:n themj for is any man fo mad as to thinkethaC if a man felt the forfeit firft, before he eat the fweet meat, that he would then eat it i no furely : fo could we but fee the punifhment now that will follow a lit- tle pleafure, furely wee would rejeft all the plea- fure. Let us therefore bee fo wife for to looks to the baits that the divell cafts before us,f or he is cunning and fubtill, and its good for us to thinkc fo. We ufually labour and ftriveagainftevill com- pany, to abftaine from them $ why fliould we then meddle with the divell, or be in his company i E* vdh was drawne to finne through conference with him, although it may be at the firft (he intended it not. Gaze not at all upon thefe baits of Sathan. And if he doe prefie fore upon you, confidertheconfe- I quents that will certainly follow, and fay as lezahl faid (though after another manner ) had Zimri peace, who flew his matter ? If he tempt thee to lying, then fay, had Ananias and J4f/>Mvi peace, who lyed to the Lord f If he tempteth you toother finnes, looke what the Scripture faith againft fuch finnes 5 as if he inticethee to commit fornication, remember that of the Apoftle,Ow**tf notfewictfi- onyasfomc dtd>wherof dyed three and twenty thouftnds: or fay thus, had Oftart peace, who finned in thus do- ing? Iudas Repentance, '? iog. Doch heinticetheetodrunkennefle, fay with thy felfe, had 2ijbdl peace, who died not for his churliflincfle, butforhisdrunkennefTe ; fo for any fia in gcneralljdoch he intice thee to it, looke to the plaine words of the Scripture $ for there is no fin without bittemeffe. But now to ttie intent we may the better be able to avoide his baits, let us confider the deceits.and glofles which he ufcthto put before us : which are thefe. His firft deceit is, that he feldome tempts one to the committing of one of the left fins,but he promi- feth cither pront,pleafure, or fome reward. Now to this I anfwer,firtt, Here confider%ifthou doeft not deprive thy felfc of a greater pleafure, e- ven of the pleafure of a good con(cieace,furely that will bring more joy and comfort than any earthly thing can,yea,and at the laft,morc advantage in out- ward things than fin. Sccondly,when he tels thee of his profit and plea- fure,-tell him that he cannot be as good as his word, for thepleafures of fin are but for a feafon, and in the midft of thefe pleafurcs there is griefe. Now there is a double mifcryan every fin: Firft, that which is inherent, which is the fin it felfe. The minde can nevertake contentment till it have the proper objed j and every thing taketh pleafure when it is as it (hould be, other wife it doth not, but as a legge or an arme being out of joynt, is full of paine and griefe 5 fo when the mind and faculties thereof are diftra&ed, they wete as it ! D were ! Satans deceits, I. Anfiv* i*4nfw,2. H Iudas Repentance. 2 Deceit. uinfw* were out of joync, and full of griefe. The pleafures of the wicked have forrow with them, but the for* rowes of the godly have joy. Secondly, as to good adtions there is pleafure adjoyned,fo there are alfo fome wils which follow every fitme. Sathan he prefents before our eyes faire pleafures, when he tempts us to hainous fins ; but he never (hewes us the paine and griefe that will follow. Thus didtie faith our Saviour, when he tempted him, (hewing him all the kingdomes of the world, and theglory of them ; but never did he (hew him the griefe. Thus likewife did he when he tempted the Ifraclites,(hewing them their flefli- pots iti Egypt, and their onions, &c. but he never (hewed them the grievous paine and fervitude that there in making brickes they did under- goe. His fecond deceipt is this 5 he tels us,that though we finne,yet we may efcape and goe to heaven not- withftanding. Iaafwer: Doc but remember what God faith to this temptation, Deut.zp* 19. when he (halt hem the words oft bis curfey ifheejhallblefle himfelfein his heart, f tying) 1 flail have peace, although Iwaike de- cor ding to the ffubbornenejfe of mine owne heart, quafi dixit, though I commit fuch and fuch finnes, yet notwithstanding I (hall goe to heaven, butmarke what God faith)I will not be mercifnU unto that man, but my wrath andrmyjealoujiejhafijmoake again/} him, every curfe that is written in this boekejhau light upon him, and hi* name [hall be rotted out fa, t under heaven . So Iudas Repentance. 15 So Bfa* 28*12* IwtfdtfanuSyour covenant. And jour agreement wit b heNJhaU not Jland, quafi dixit, when a man thinkes he fliail efcape hell, and goe to hea- ven, thoigh he commie fin, he doth, as it were, make a covenant with hell,but God faith that cove nant (hall not ftand. So Mfa. 44. 1 1 .VeJiruHionJhall comefuddenly on them> and they (hall not know the mor- ning thereof. Indeed, perhaps they fay,we will re- pent in the meanetime 5 but I wi(h them feripufly to confidcr the fore-named places. Thirdly, the Divelltelsus,that though we com- mit fin, yet we may leave it when we will. But for the anfwer of this $ know, itisamecre delufion $ for can a black-moorechange his skinne, /*r.i3.23 ? Suppofeablack-moQre (hould be war- ned to come before a Prince with a fake skin, and have a weekes fpace to prepare hicofelfe, and de- ferre it untill thelaftday, thinking he could cfoe it foone enough 5 would he not be accounted a foolc? yet a black- more fhalljooncr change his skin, than a wicked man depart from his evill way. Sin is like to fkkneffe,it weakens the ftrcngth of the mind, of the judgmcfir, and affe&ions, and takes away all our purpofes wbkh we had at the firft. If a man that is fickecan keepe his ftrength, theo may a man that lives in finne keepe his, and rouze himfelfe up by repentance at his pleafure 3 but it is not fo> its God onely that giveth repentance, now theipirit bloweth where it lufteth.lfyou fay,I wil be forrowfull, forfake my finnes, and repent when fickenefle comes, this will hardly prove truerepen- D 2 tance, , 3 Deceit. Anfa* Iudas Repentance. tance, for ludas did fo. This repentance mod com- monly rifcth from felfe-Iove ; every creature lo- veth his owne fafety 5 fo at death a man is willing to leave finne,but this comes from nature and felfe- love, becaufe he would not goe to hell, andmoft commonly thefe mefyif it pleafe God that ever they recover out of their fickneffes, they fall into the fame courfes againe. 4 Deceit. Fourthly,He will excufe our finne by fome ver- tucs wherewith he hath -affinity 1 ht will put on us p*#:ata vitia, thofc vices that have fome neereneffe to vertue. Anfv. I anfwer : howfoever the Divell may ufe fuch diftin&ions to helpe out his baits to fin for a time, yet in the time of trouble they will not hold out, but appcare as they are indeed. 5 Vecelu Fifthly, He makes men beleeve their nature is prone to it, and they cannot leave it. If I were as fuch and fuch men are,indeed I could abftaine, but my nature is fuch that it will not fuffer me. An[*. I anfwer : Thou muft know that this doth not excufe but aggravate thy finne ; if thy nature be prone to any finne, know, that the finne is much more grievous : we loathe a toade becaufe of the ve- nomous nature of it $ fo God loarbcth our nature, becaufe its finfull. As a drunken man that mur- thers another commits a double finne, one ofdrun- kennefle, another of tnurther, which comes from drunkenneffe 5 fa, if our nature be prone to any fin which we commit, its a double finne*, firft, in that it isnaturall to usand original! ; fecondly, that we com- - Iudas l^pentance. 17 commit thereby originall tranfgreffiom. We had, you know, a part in Adams finne by propagation $ now if we have a hand in it our felves by our ftrong inclinations thereunto, wee our felves are caufes thereof: likewife let us not therefore goe about to excufe our felves with this, that becaufe I am of an other temper than another man, I may take more liberty , and God will beare with us hereinjfor God cettainely will beare with us the lefTe. Sixthly, He will turne away thy thoughts from the finne, and fatten them onfomething elfej fo ludas, his eye at the firft was fattened on the thirty peeccs of filver, but afterwards hee thought of his finne. For .this I commend unto you Davids pra&ice, I c$nfidered my wayes, and turned my fecte unto thy u- Jimmies. So looke thou firft upon thy finne before thou commit if, and labour tofee his cunning there* If David had ferioufly looked on the finne of in. adultery before he had committed it, he would ne ver have done it 5 hence is it that the Wife man counefellth us, Prov. 4. laft. Pender thy way es a- right , &C. And this is commonly the greateft de- ceit of ail. Seventhly, He labours to draw men on to finne ,by degrees, by a little and a little \ he never aggra- vates the fin at the firft, but extenuates it. I anfwer : when water hath gotten a littlepaf- fage, it will foone make a great breach 3 one little wedge makes way for a greater : fo it may be a man commits but a little finne at the firft, but after ward D 3 the 6. Deceit. Anftv. Pfalme ii£. 7. Deceit. Anfol 3 Iuda s Ifypentancei Dttlr. the Divell drawes him ro commit greater. A man that commits fin is as one in a quick fand, who finks deeper and deeper : or as a little fparkc that kindles -agreac fire. Seeing therefore the cafe ftandcth thus, wc ought to refiit the beginnings of fin, and give peremptory deniall to the firft temptation. And thus much for this point. N ow folio weth the third point, viz. the repen- tance ofludas in thefe words, He repeated himfelfe> &c. which repentance of his confifteth of three parts. i. HisteRituuot\>be fought 4ga?#e,&c. 2 . His confcflion, / htvefinaed, &c 3. He was forrowfull. From which repentance of his learnc this Do- l drine. Tbdt thesis a falfe repe*Unce>ctnfefi$n andreftitutun that is very It ke the true repetfanee, cdnfefimand refiitution^ And c An hardly be drfeerned. This repentance5conf effion and refthution which ludas made,was not true,yet it was very like to true. Such was that of Saul, Ahtb, and the reft. Such is the repentance of many at this day, whoinfome good mood, or fomc affli&ions feeme to repent 5 but this repentance breakes as bubbles, and vanifh- eth as the lightning in the ay re. This repentance is falfe, yet fo like the true 5 that the difference be- tweene them is very hard to difcerne, although in themfclves they differ much 3 as true gold and coun- terfeit Iud as 'Repentance. i? terfeit arc hard to be difcerncd afunder by us, al- though in thcmfcWes there is a broad difference, as much as bet weene gold and copper. This falfe repentance may goe farre, i. If we confider the fubftance of it. z. If we confider the concomitants. Firft, if we confider the fubftance, it may goe farre, for, i . He may ferioufly confider his wayes. i\ He may have a kinde of forrow for his fins, 3. He may fue for pardons for his fins, as doe many hypocrites. 4. He may defire faith andrepentancejas-F/vw* cisSpira did* But here we mud know that there is a twofold defire of faith and repentance. Firft, fromafelfe-love, not out of a love to the graces, but feareof hell : and this may be in falfe repentance. Secondly,From a love to the graces,having fen- fibly tafted them 5 this defire is grace. j. There may be an amendment for a time, as did S4ul an d Pharaoh* d. Hi may come to that paffe, that if the finne were tobe committed againe, he would not doe it for all the world, as ladas. Secondly, True repentance and falfe are very like in refpeft of their concomitants* 1. This falfe repentance may caufearemorfc, yea it may bring forth teares3as we may fee in Saul, 1 Sam. 24* 17. be liftuf his vcjceandweft. j.This 20 Iudas fypentance. i 2. This falfe repentance maycaufc confctfion, freely and fully, as did Phdraob, Exod.g.ij.xzking (ha me to himfelfc, and afcribing glory to God : thus did SahI, i Sam.%6.2i .he confeffed that he Ijad finned exceedingly,fo that one would have thought that ithadbeenetrue* 3. It may caufe them to faft and pray for par- don, asdidcxfA^, i Kings 21.27, but it was not in truth, but oncly in the time of his mifery . 4. They may come to Reftitution, as I*d& I did- r 5. They may bring forth fome fruits of a- mendment of life 5 fo that very farre this falfe Repentance may goe 5 as the fecond and third ground* And now behold true Repentance in fubftance and concomitants 5 what can you finde more in it ? hence it is that fo many are deceived with falfe re- pentance, which is fo like the true 5 but bring them to the touch- ftone, and you (hall finde a broad difference betweene them, as after you (hall fee. Now the Reafons of this Point are taken from the falfe grounds from whence repentance somes, which are thefe : 1. It comes from felfe-love; when finne proves hurcf ull, and the hurt is neere at hand, then ic may worke, but all out of felfeiove. An hypocrite when heefindesfireinthefinne, hcethrowesita- 1 way, but when onec the fire is out of thexoale, hee will play with it, andfooleshimfelfe, hee feares I upas Ityentance* » i feares onely the fire, notthefoulenefTeof fin j he hates the fling, not the fin. 2. This repentance comes from the common gifts of the holy Ghoft, which a carnall man may have 5 as, Firft, Hee may difapprove the fouleneffe of finne. Secondly, Hee may hate the uglinefle there- of But here we muft know that the light of nature is extinguished in fome more than in others % as no doubt but that it was rife in ludas. When fins right- ly are propounded to us, far we may goe in falf e re- pentance. Thirdly, their repentance comes from the beau* ty, fweetnefle, and excellency a carnall man may finde in Gods wayes, which may make him amend and turnc unto God for awhile $ as in the time of Uhn Baptift, they confeflfed and turned to him ( but it was but for a while 5 ) the reafbn was, be- caufe he was a burning and a Alining light, and they rejoyced in his light. So the fecond ground found a iweetnefTe in the Word, and left all, but yet returned, as 2 Pet* 2. latter end- Some in the excellency of Preaching may fee fweetnefle, and rejoy ce a while, but yet; retume againe to their finnes. Fourthly, Their repentance may raife from a good Family, company, or Miniftry : Thus /*- ' , (2 Chnn 2 3 . ^gocid, while lth$*M lived,which eemes to be thirty yeeres 5 fo Fzzia, 2 cbron<%6* E was lfec 22. I. 3- |r/i i. Iudas Repentance. was good allthedayesof Zacharia • fo many are good, while they are under carefull Governours, and in good company 5 fo long as good meanes Lift they will be good. I cannot compare fuch men bet- ter than to the Swine,which whileft they are in faire meddowes keepe themfelvescleane (wch is no thank- to them, but the placed but as foone as they come to the mire they tumble in it 5 fo will thefe men, fo foone as opportunity is given them. 2. So likewife confeffion may arife fromfalfe grounds* Firft, from paffion, being in good moods, they confeflefometimes,nototherwaies 5 but found hu- miliation, as * fping, makes us alwayes ready to confefle. Secondly, From fome evident difcovery of his fins 5 when the light lliines fo in his eyes,that he can- not but confefle 5 as Saul when he evidently faw Da* vids kindneffe, could not but confcffe. Thirdly, From fome extorting caufe 5 as here did I*da49 when God and*hisconfcienceprefthim to it • fo did Pbamb when he was under the racke. Thirdly> ReftiWtion may aUb arife from falfe grounds* There was a great difference betweene the refti- tution of Judas and Ztchetu, ludtt was ficke and oppreft with his filverpeeces, as a man of meatein his ftomacke ; therefore no wonder though hee would be rid thereof 5 but ZAchtus did it ciofl: wil- lingly and freely. This fheweth unto us the vanity of the Popifli J doftrine,' Fudas Repentance, 23 do<5trine, which makes bur three pares of Repen- tance, Confeffion,Contritio^Saasfa&ion5all thefe had ludm% yet who can fay he truly repented 5 on: may doe all that they fay, yet be damned. Let men then looke to themfelves that have not gone as farre as Iudas^ namely, have noc repentc d, confcfTcd, and reftored 5 for though th«£ bee in falfe repentance, yet are they in true alfo $ onely in falfe therearethele onely, in true there is rhefe and more alfo : for as the guilt in counterfeit gold( which makes it like the true) is good ; fo the fault is, that it is not throughout, fuchastheoutfideis $ fo thefe things in falfe repentance are good, the fault is, that their grounds are not good alfo. And againe, they which havegone as farre as Ife das, and feeme to have repented^let them try them- felves, and take heed they be not deceived. Now there are two things that hinder us from judging aright of our eftate. 1. Vnwillingneffetofearch. 2. Vnabilityto judge. Firft, VnwillingneflTe to fcarch, and the caufes of that are thefe: Firft becaufe they have beetle long fure, and o- thers fo judge of them, and therefore now they are loath to call into queflion their eftate : Butletfuch know, that nothing can eftablifh their ftatemorej for either yout repentance was found, and then the more comfort unto you if you fearch, or elfe it was not found, and then the fooner you difcover the fulfenefTe thereof, the fooner you may amend it. E 2 2 It rfe% H Iudas lfypentance* I0„ MI 2. It is bccaufc they are unwilling to make their hearts fully found 5 they would not be perfeft 5 they will have lome finne to dally with : but this is great folly in men, for want of one fteppe more to miffe heavcn,and to make fhipwracke in the haven oftheir happineflc. Secondly, inability in judging, not being able to judge whether wee have trucly repented or not. To helpe this $ confider whether your repentance arife from a naturall confeience, or an heart truely j changed, for that is all in all. If your heart bee changed $ and from that, and not from a naturall confeience enlightned, arifeth your repentance $ but this is hardeft of all to know. You mayknowittwowaies. 1 .By the inward differences. 2 . By the outward effe&s. Firft, by the inward differences, and they are five: Firft, if it come from an heart truely changed, thou fcalt findethy fclfe doing all holy duties with a naturall inclination's the fire to afcend; although thou meeteft with many impediments, yet never leaveft driving, but inwardly dclighteft in Gods law . A naturall confeience may do much, but ne- ver make us inwardly from the bent of the heart to will good $ now in fpirituall things, its more to will then to doe ; as Saint Paul would have the C$ rinthkm not onely to doe,but alfo to will. Hence is it that but when once IcMdda dye$, they will ceafe. Secondly, an evennes & uniformity in their lives; counterfeits cannot ever be the fame, but the godly are ftill the fame, in all courfesand places : Indeed they may be often uneven from the fuddenneffe of the occafion, as the newneffe of the ayre in the new I Country, may make one ficke, butitkilsnotj foa godly man, in what place or time foevcr, remaines the fame,though he get difadvantage by it5as a fheep falling into a ditch may be fouled,but is a (heep ftil; but the wicked is cleane another man 5 hee cafts off the paflion of goodnefie,and is cleane changed 5 but the godly man cannot caft off his nature 3bocaufe he is borne of God, therefore cannot fin jthat is, in the manner ' he did before. Thirdly, generality of obedience $ the hypocrite ever rowles lome fweet morfell unaer his tongue, and fodoth fomething wherein he fevoureth him- felfebut the godly man laves all fins. But you will fay, the godly alfo have fome belo- ved fin,and fome infirmities to wcb they are inclined. I anfwer : there is a great difference bet weene the hypocrite andthegodiy man jfor an hypocrite pur- pofely keepeth fome roome for his fin^ but the god- ly man defires tobereproved,and will willingly fuf- fer admonition , and defires no exempt place for his deereft fins, but would thorowly berried. But J Iud as %epentancs. Z0 k But you wilUurther obje^ that godly men both' have and doe often relapie ? 1 anfwer : he differs much from the wicked $ for , i The godly man drives againftthat.finncmofl: to which ;he is. moft inclined, by ufing all meanes a- gainft it, and fliunniug all the occafions thereof, which the wicked man doth not. 2 Although the godly man relapfe, yet he never comes to allow himfelfe in that fin:the wicked,find- ing fin pleafing, fits downe and followes it : as SauI% who purpofed not to perfecute David 7 but finding; it. pleafing to his luft,continued therein. Pharatk for a time would let the people .of/jrw/goe, but after* ward for his pleafure flayed them. 3 They differ intheiflfue 5 the godly man getsthe vi&ory over his fin? but fin gets the yi&ory over the wicked man* 4 Hypocritical! repetttaitcc is violent and earneft at the firft,& flack afterwards ; but truegrace grows | more and more : falfc^is like a landr flood, great on a fudden,hut quickly dried up againe,but in true grace it's as m a namrall hirth3 the begiaing is fmall,buc it growes ftronger and ifhonger ; hypoGrites are hoi at the firfty butquickiy gtowa coofc*rI deny not but: that a godly man may abate of his ftreogth of grace as a childe may fall ficke and abate of his ftrength and beauty -3 but' it's.bait.afijckneffcjand- common- ly after it they (hoot up the more:fo thegodfy, though for a while they may be ficke, yet after- ward they grow in grace the more for that ficknefTe. The motion of the wicked is violent, F fwi'fieft V Iudas ^pentance. j fwifccft at the firft, but flacke afterward s but the j motion of the godly is naturall, floweft at the firft, ! but after it's fwifter and fwifcer. 2. Having already fhewen the difference be- tweene true and falfe repentance, I will now fhew the difference bet weene true and falfe confeflion. True Confeffion is an infallible figne of grace $ many thinkeit an eafie matter,butto confeffe aright is a very hard thing: Many confeffe for fome by - ends,or fome extorting caufe 5 but true Confeffion hath thefe three properties. Firft, it's particular 5 it confeffeth theleaftand fecreteft corruption in the heart *y andnotoncly groffefins : But the hypocrite, although hee may confefle fome groffe finnes, yet never comes to full particular Confeffion. Secondly true Confeffion is conftant, but falfe ! is onely in fome good mood, or in fome affli#ion, as Gckneffe, &c Thirdly, true Confeffion arifcth from a good ground 5 namely, a bafe conceit of ourfelves, a true fliame, and an earneft defire onely to glorifie God, with a fulipurpofc wholly to debafe them- felves, and a perfe& tefoktion to forfake the finne hee confeffeth, tfhich the wicked never doe. 3 . Restitution that is true and right, differs from falfe. I Becaufe hypocritlcall reftitutioa is in neceffity } when hee cannot helpc it, but it's a burden to him, j then hee cafts it away as a dogge doth his vomit, when ^ Iudas Repentance. 3* when he is ficke by itj thus W^reftored jbut when we care for if, and it's pleafing to us, then to reftore itisafigneofgrace 5 thus did 24ffo/^chearefuily, when hee might have kept it. The hypocrite re- ftores as the Merchant that cafteth his goods into the Sea, unwillingly j yet will rather lofe them than his life. Thus have weefeene that thereisafalfe repen- tance, confeffion, and reftitution, much like to the true, and how they differ. Then feeing there is fuch fimiiitude betweenc falfe repentance and true, this fliould teach us what to judge of fuch mens repentance which is onely in the time of ficknefle $ it's greatly to bee feared that it's even fuch as ludas his was, falfe and hypo- critical!, onely in fome mood. LafUy, if this Repentance of Iudas was not true, what fliall wee thinke of them that have not gone fofarre as Iudas did, to repent, confcfTe, and reftore, furely this is the cafe of many now adayes I All thefe things that were in the repentance of iudas, are good and commendable in true repentance, but wee muft exceed it before wee can come at heaven j and therefore if they that doe not exceed it fhall ne- ver come there, what (hall become of thofethat comefarrefliortofit? Next, marke thename Iudasnow gives Chrift ; he calls him Innocent $ / have finned in betraying of innocent bUud. Whence lcarne, That tho^e things which are good \ are apf roved to F 2 mens Kfii rr< + Deft, L 1 \i Iudas Repentance. £&$• A*fy* 2 Cor. 4 1. Mf. mens confcunces , whether theymtl by **• ' iudti confeffech Chrift innocsnt now 5 thris put Bt a new conceit of Chrift into his confeience, ;buc :i c'dnieiTc 'what before he thought in his c*iGCtv>beie* But feme may fay , that rri any men that arc wor* thy Inftrumcnts of Gods glory, find envie and ha-, •fred -heifc 'imongft naenfor it is for fome fecret caufe , andinwaidly they doe approve of them in their consciences while they I live, and oft witnefle the fame at their deaths. 2 Be not difepuraged for any '.oppofitioniC? ha* tred that thou fhak.meet withall ; what though they. hafe thee, yet they have that within them that will approve thee : Wee.cannot approve ourfelv.es to tjheir wils^affedlrons, or luftsjbut whether.they will or no^we may approve out fel ves to their con- ferences .Iris ther fore a bafenelfe when we labour to approve our felves-toany bydoingevili^the heft way is .to .approve ouriely^s to their conferences; and iakzPavids couvfe5t¥ho when MicMllatfkd it him for dancing before the Arke, ftyes, if phis he vile, lwiU be jet more vile 5 fo Jba/l I he had.m.hemu/, of the Fipgjwj So likewise ,3 Art.-thau hated for. Religion i Labourjto exceed, inthat^foflwii F 3 honouil Ffei GalatA 34- Do#r6 ■Rcdfw. Iudas Repentance. honour thee in their confcienccs j and it's better to approve thy felfc to their confidences, for they in- dure 5 than to their lulls, for they are vanilhing, and their good opinion of thee (hall vanifh. Hee that reproves, (hall finde more favour in the latter end,than he that flatters s becaufe he approves him- felf e to the confeieflce, this oncly to the lufts. Now followes the carriage of the Elders to- wards iudas s they excufed themfelves, ( faying. What is that to usy Looke thou to it ? ) although they were the chiefeft Agents therein. Whence learnc this Do&rine, That there is a marvellous aptne(fe in the nature of man^ to excufe a finne when hee hath commit- ted it. The Pharifes here were the men that moved and hired ludas to betray Chrift : Iudas was but the Inftrument they ufed ^ and they had purpofedto have put him to death, although Iudas had never betrayed him ; yet they hyJVhat is that to us f Thus alfo Adam having done that that was dire&ly con- trary to Gods Command, yet excufeth himfelfe. Thus did the Kings of Ifrael ; as \^4[ah^ when hee had committed an evident finne, he wouldnot ac- knowledge it 5 but when the Prophet comes to tell him of it, he falls a thrcatning of him. Thus alfo did Amaziah. Firft , becaufe all finne after it's committed , leaves a blot in the minde, vvhkh is compared to a (hadow, I u d a s ^pentance. V I fludow, which darkens the minde, fo that it cannot j j fee : For that that the Apoftlcs {ayes of hatred, I I 'Uhn 2. 9. that fuch an one as bates his brother >livtth j j in ddrkenejfe ; the lame may bee fayd of all other \ finnes. Secondly, becaufe a&uall finnes increafethe paf- fion which at the firft made us commit it $ now the ftronger the paffions are, the more is the judgement I corrupted. Thirdly, becaufe finne worketh on thofe facul- I ties which fhould judge, itweakeneth the judge- j ment, and is like ablowontheheadthattaketha- ( way all fenfe. Fourthly, becaufe a&uall finne grievth the holy I Ghoft, and makes him depart, aod it is hee onely J that convinceth us of finne 1 and therefore how I can we fee when hee is gone, that enlightneth us t j And when this holy Spirit is gone, then in comes the evill fpirit which puts into us falfc reafons, and fo we by them excufe our felves. The Vfc is, firft therefore to let us take heed of declining from God,and falling into any finne, fee. ing it's fo difficult a thing to get out of it againe. What makes us to recover,but a fight of our finnes? Now falling into finne, blmdcth our eyes, where- fore it muft needs be very hard to recover. Seeing then it's fo hard to recover,take heed of firft falling into finne 5 for a man that is a little fallen into finne, is like a man ina quicke-fand, ready to finke deeper and deeper. Suppofe a man doth pollute Gods Sabbaths 5 at the firft there is forrow for it j after- ward Ffii. 3* I ud a s Repentance* \ rfii; Vc8r, w ard he beginnes to doe it more and more ; but at, laft he doth it with delight. What is faid of unclean- nefTe, is true of all linnes; Prov.30.20. Shemfes her mouth $ i. e. excufcth : fo that although (he muft needs confeffe ic to be a finne, yet in that cafe fliee accountcth it none. Secondly3ifthouattfallenintoany finneiremem- ber thy aptnefTe to excufe it,and labour to get out as foone as thou canft. 1 Remember what thy judgment was of that (iniie before thou felleftintoit3 although now thou judge it frnall.'Thy judgment is like a glaffe; be fore it is crackt^it fhewes true 5 but after it is crackt, it reprefenteth things otherwife then they are. Thinke with thy felfe therefore how ill once thou rhoughteft that finne$and feeing thy owne judge- ment isblinded -3 helpe thy felfe with other holy mens judgements concerning that finne. 2 Labdiu to abftaine from the a&ing of that finne3 and fo wilMight come in againeby a little and a little, and then thou wiltfeetheuglinefleof it ; for no man fees the uglinelTe of a finne* untill firft he comes out of kr And how wecdmet'otheir Anfv What is that tousyloghthmton. From hence a- | gallic lea rne this Do&rine,'. 7 h At for the mjl part j? the time efeHrextiemity, wet have le aft csrhfert from thofe which were our companions in evill. InJUs \ i ti p A * Repentance. ludas here comes to t tie High Priei were his companions in the betraying oi Chrift . but they give him poore comfort , What h*ve »u to dee with thatjeeke thou toit. Miferable comforcei $ to a man in his extremity. Now theReafonsaittaken, firft, From Gods Iuftices it's juft with God, when men joyne againft him , to fct them one againft another. Thus he fet Abimikck and the men of Sechem one againft an- other: God fends an evill fpirit betwecnethemj he can make enemies to befreinas, andfreindsto be enemies. There are aboundance of fuch exam- ples ii^hyftories. Secondly, from wans nature,which is apt to loye the treafan, and hate the Tray tor : he hath a love to the luft, and fo may love the treafon • hechatha principle in him to hate the Tray tor. Thirdly, from the nature of their loves it's for commodity or gaine, orfome by-end orother,and therefore when the commodity ceafeth,thatalfo ceafeth 5 yea, and often turne$tohatred> as Ammom love toTkmar&d. This fliould teach us to take heedc how wee joyne with men todoeevili : It's better to joyne to their confeiences in doing well, for their confeiences will continue-, then to theidufts, for they will end, and then their loveto you will erxj alfq. Hence it's faid in rhePrpverfcyThat he that re- f revet h, fyalljind nfmfavMintheepdthavhethat fiattereth.Mmy rejoyce in the love of evil company; but all that love is but like glaffe fpdeted together; J G when |j 37 Reaf, rfi. . J* Iudas %epep*M<* D$8r. Rcsfw< ^^T^oSTIchdeth the fire(as he did to dbimtUckc) to melt that , they fall afunder , and all their love ceafeth. Now the next thing is, Hee cafts downttht thirty peeces officer. And here the Do&rine is this, that , that it the greateft comfort ^hen God once tnrnes his hand agAintt hs, proves mofl dif- comfortdblt. Indus here thought thefc thirty peeces of filver a great matter, but when once God moved his con- fcience, he cafts them away .• So, fuppofe a man get favour,honour,riches,or any other thing naugh- tily, it will prove but a trouble. i From the curfe of Gods although the thing in it felfe be good, yet God ever mixethfomecvill with it, which maketh it bitter. Stollen bread is fweet, but God filleth the mouth with gravell. All mifery with Gods favour is moft fweet, as finis im- prifonments., and whippings, and lojephs: but on the contrary fide, allpleafure, with Gods difplca- I fur, is bitter. a Bccaufe finne makes the foule ficke, and then it's never well, untill it cafts up ; and thus Indas, the thirty peeces, burdening his foule* rauft caft them up. - Many goeonin finneandare never troubled. As in our bodies, though there belli humours, yet tRey make not a man fick until! they be ftirredj fo doth not finnc untill God ftirres it,asherehee . did) ^^BB^M,>gBw^MeM^g^i=«««3sa i ' ' Tn-miM urn ■ mm— i—CBm* I u d a s Repentance. did in ltd** $ and then it makes us ficke. This fliould therefore move men to take heed how they turne faile for their o^ne advantage. Suppofe by going from God thou getteft what thou wouldeft , yet God can m^ke that comfort to prove but a butthen unto the/, ashcdid/tf^his thirty fiiver pceces. Be therefore content to lofe all before thou lofe God. Now followes the event of all, Hee went and hanged himfelfe. Whence learne, ThatGcds wrath andfinneart exceeding terrible and unfnfforuhle, when thej are §nee charged pn the conscience* This made Udas to hang himfelfe. Doe but a little confider mans nature, how loth to deftroy himfelfe, how afraid to be killed, and you (hall find it to bee fome greate matter that muftcaufe him to make an end of himfelfe, and to caft himfelfe into that which he feared 5 namely, hell: thus heavie is finne when God once chargech it on the confer- ence, that it maketh a man doe all this* Indeed (innc was as heavie before, but then lay at our foot, and we felt it notjbut when Godlayeslt once on our fhoulders, and on our Confciences, then fliall-wee feele the burthen thereof tobefarrebe- yoAd-all torments that can be imagined. See this in J Chriftjwhen God did but charge our finnes on him, I how intollerable were they i . Now for your better underftanding of this point, G a I # Vfi. D*gc 4-0 Inn as %epentance. **— I will .firft (hew you what this horror 0f confer- ence is 5 which I will doe by explaning thefe five quefttions following* By what meanes is this horror of conscience wfonght? Two wayes: fometimes by Gods ownefpirit; fometimes by Satan. Firft, it's done by Gods owne Spirit, when by it the mind is enlightned to fee that he is in bondage by reafon of finne s Hence it is, that it is called the Secondly, and more frequently, by Satan, when ! hce, by Gods permilfion, doth vexe and terrific the foules of men, and drive them to difpaire $ and this is called horror, and the vexing of the foule. Now whether this horror of conference bee I wrought by Gods owne Spirit, or by Satan,wemay I know by thefe foure differences : 1 If wee find anyfalfliood mingled with this trouble of confcicnce, then it comes from the Di-. veil 5 for the Holy Ghoft mingles no falfliood, but onely enlightens, and fhewes the truth :Jight makes athingfeemeasitis. 3 You may difcerne of it by the affeftion it ftriketh in us; for that that the Divell caufeth in us', ftriketh a hatred of God 5 but that that Gods Spirit worketh in us , caufeth a fcrvile feare. ♦ 3 You may know k by the extremity of an- guifh it caufeth ; Gods Spirit worketh by meeke- neffeand confolationj but the Divell worketh by extremity of terror and feare. 4 You Iudas Repentance, ¥ 4 You may knowe it by the manner of doing; for the Divell doth it disorderly, fuddenly and vio- -kntly, without any equality $ but the Spirit pro- ceofetkorderly: fiift,itenlightncththeminde^ and then it raifcth obje&ons $ andfogoethonby alk- tie and a little; but the Divell worketh violently. Hence is that that Satan is faid to buffet P*W$ for all bufteting betbkeneth violence. Indeed, fome- time the Spirit doth unequally, but yet there is a great difference betweene Satans working and his. What is to beethought of fuch a condition? lanfwer , That fuch a condition being fimply in it fclfe confidered , isverymiferable; becauleit eftrangeth and draweth the heart away from God, yea,and from Chrift,who is the end of Gods works and fo therefore muflneeds t>ea moft haynousfin; but yet as God ufethit, it is a figne, or one of the firft fteps to faith j and a good mearies to fubdue and weakentheftubbornneffe of our hearts. Jlgfft* How may weekhott whether God in- tends this for a punifhment , ofc for a preparation of graces; ^ Anf. You may know it by the event 5 for when God doth It for the falvatiofl of the creature, then after it there followes grace ; but if it brings not grace after it, if there be onely a plowing and no harveft 3the pricking with a Ncedle,and no thred, then it's a fparke of hell fire, and the very fr*h- dium of hell. What (hall wee then thinke ofthofe that never G 3 had A#fc &8ffi.$ 4* I u d a s Repentance. A»f, 2&fi<4. Anf. -$* are exceeding t err tilt* Indeed, when the burthen lyes on the ground, wefeele it not, but when it lyes on our (boulders ; So, before this horror is charged on the confei- ! ence wee feele it not , but then it is exceeding ter- rible. It is with griefe as it is with joy ; There are three things in all joy. 1 There is a good thing. 2 There is the conjunction of that good thing to us. 3 Arefle&knowledgetherofc So alfo in griefe there are three things.v 1 There is a bad thing. 2 Theconjun&ionofthattous. 3 Therefle&ing ofthcunderftallding5w.he^ by wee know the hurt that come* to us thereby. ; When a man feeles, and fees, and kijowes his finne; Iudas Repentance. V .finac, then it is unfupportable, and, the realbn there of is , becaufe that then a mans fpirit is wounded, and cannot bearc it felfe. The Reafofts of this jjoint arethtffethiee:' Firftj, becaufe that fmhe and Golds vvrach are in themfelves the greateft evill , as righteoufnefie and Gods favour are the greateft good : Men may thinke that punifhmenttirerfc the greaccli evill, bob it is not s forthatisbut'theeffeiaoffinne, iinne is the caufe thereof > now weeknowtHitthecaufeis alwayes greater than the effedl : Now when God (hall open our eyes to fee this finne and .Gods wrath, then it will be an infupportablebunhen. This is the reafon tfiat at the day of Judgement the wicked fliallcry 5 Hills and Mountaines fall upon us , to hide us from the prefence of the Iudge , becaufe that then God (ball open their eyes to fee their finnes 5 which if hce flioulddoe now while they are heere on earth 3 would make them cry out as much. As it is with comfort, fo it is with griefe : If wee know not of it , it affdsusnor : As the Army that was about Gebc- zai 5 it comfortethnot him j becaufe hee fawit not : So for griefe ; alcho1 gh hell and damnation be about us , yet if wee fee it not 3 wee doe not regard it. The fecohd ReAfoA is taken from Gods manner of working on the fpirir of the creature ; hee then Ieaverh!it \ now wtje are to know \ That the grea- teft comfort the Creature hath , is the fruition of Gods p'refeiice,and the greateft griefe is his abfence; H if Rcaf.i. lRe*/l2. ^6 Reaf. rfci Iudas Repentance. if wee want that , wee are deprived of all comfort^ as if the Sunne be abfent , wee arc deprived of all light. If there were but a little comfort remaining , that would ferve to hold the head above the water$ but if all comfort be gone, itchenprefently fink- eth. The proper obje<3 of fcare and griefe, is the abfence of good, and prefence of evill , and both them come by the privation of Gods prefence. The third Rcafon is taken from the nature of confeience it felfe when it is awakened,becaufe that then it is fenfible of the leaft finne ; for every fa- culty , as it is larger, fo it is more capable of joy and grief c 5 therefore men are faid to be more capable of joy and griefe , than the bruit beafls ; and in manthefoule is more capable than the body 5 and in the foule, confeience of all other parts moft ca- pable ; and as the confeience is capable of the greateft griefe, foalfoofthe greateft comfort, it is capable of the peace of God, which paiTeth all underftanding* And furely this horror of confei- ence is nothing elfe but a fparke of hell fire, which the Heathen had fome inkling of, when they fayd they were exagitated with the furies. Seeing then that the wrath of God is thus infup- portablc,this (hould teach us in all things efpccially to labour to keepe a good confeience, and to labour to be free from the guilt of finne : if the wrath of God be the greateft evill, then fhould the whole ftreame of ourindeavours be to take heedc thereof by labouring for to keepe a pure confeience : Pro- portion your care herein to the good that will come Iudas Repentance. come thereby ; it will bring the unfpeakeable comfort ; without this labour to keepe a good confciencc , thou wilt never have thy heart perfe&j therefore labour for it ^ confider the good it bring- eth. Men bufie their lieads here to t he utmoft for other things, as for Learning, Credit, Riches, Ho- nour ,and all becaufe they thinke that they are wor- thy their labour j Let us then but confider the fruit that this peace of confcience will bring ; let us but gather up our thoughts that are bufiedfo much a- bout other things, and but confider this a little; which if men would but doe, they would fpend more time abo^t it than they doe ; for now thefe things are done but by the bye , and have not that tithe of the time fpent about them that fliouldbe, which wee fpend about other things : But let fuch knowj that iris but a folly to goe about that worke with a finger, which requires the ftreogth of the whole body : When this worke of the building of grace doth require the whole ftrength of a man, and wee put not our whole ftrength thereto, it is no manreileif wee doe not profper therein. Let us ther- f ore ferioufly confider our wayes, let us confider with what tentations the Divell daily aflailerh us; Confider that it were as good gee ground of the ra- ging fea , as of raging lufts ; Confider thefe things with thy felfe ; I am verily perfwaded, that the chiefeft caufe why there is fo much deadnefle in thofe that belong unto Chriftys, becaufe they con- fider not their wayes. Take time therefore to con- fider thy wayes. It is no wonder to fee men com- H 2 plaining *u\ f/J.a i I uo as Repentance. I plaining of their wealcneflfc , when as they will not labo.H' to -teepe a good conscience • it i% all one as if a (laggard (Wild comola-ine of his poverty 5 or an idle fcfroilerfhould comptaine of his ignorance. Be exhorted therefor to prize the peace of confid- ence, fpendthechiefeft ofyour canes for it ; what if yoa lofe fome few other things 3 fo you get that, they are all nothing in comparifon ofthat 5 but i the common fa (Hon now is tofpende butalktlc j rifne in fuch things as thefe ar-e g and fo chinke that j enough too. ■ This (lieweth us the miferable condition of thofe that 'Ittll tyc in their .fkwies ; it may be thfiy-thi-nke the bidden thereof to 8e light J and account itnot$ but when the burden of their finnesfliall belayed updnthem^ thtyivili hrrde*ittobeinrolerablejnow while the burthelv Ives rrrx on their ilioulders they ;feel£ itn«)tviut Wfren, (:>o. like little children, rejoyce and tremble at appearances. Children cry not at things to be feared, but at things nor to be feared; as Hob- goblins^ and the like, they cry : To doe men moft ^commonly feare thofc things that are but umbr& do- loris^ for outward evills are like the fcabbard with- out the fword, which cannot cut $they areoncly in- ward evills which are like a deepe pit , out of which we cannot be recovered. Sec your hearts therefo/e in a right difpofirion of j.idging of finne , that you may judge aright thereof as itis in it felfe \ labour to apprehend Gods wrath for finne, and beat downc chofe lufts that like mifts hinder us from t;he fight thereof r I idge of finne as the Scriprure j idgeth of it ,for that isthe true gUfre j judge of theTe outward things as they are 5 fee how you (hould judge of hem in the day of death,and fo judge of them now, and by this.niqines.you fliall forefeethe plague, and prevemdc, ! s Seeing then that finne is fo udfupporcable when once ic is charged, on the confcience , this ihould teach us earnefUy to fue>for pardon for it above all other things if wte^meane tohaveic Icisnow be- come the Eifhion Qf.the^ wbrUi to pray for the par- don of their finne in a fuperficiall mamier •, but fucfc (hal never obtaine lt^ut anely thofe that are fervent in prayer for it .: for God will beglorified of every man, both of the unjjftandjuft. 2..Fbr the wicked,- he will be glorified of them at the day ofludge- ment, in their definition. This isthe meaning of tjpat place.,Rev 1.7.^ Btbol^ he commtth with Qlondts, H ? , and rfn 50 I u d a s Tfypentance. Anfw. and every eye (hall fee him ,and tiey alfo which pierced him : and all kindreds of the earth jhallw aile becaufe tf him. But for his owne fervants,thoit .athe callctii he firft woundeth; he caufeth them tor to fee their finnes, and the pitifull cafe they are inbyrcafon of them; and thenhecaufeththemtofcehiminhis Attributes of Love, Mercy and Iudgementjand ma- ke th them to fuc unto him for pardon3as a man con- demned and ready to be executed:and thus he is al- foglorified by them. Seeke therefore for the pardon of your finnes , if you did but feele the burthen thereof a while , as to- dos did, you would : if you cannot fee your fins, la. bourtofeethem. Some may here fay , how (hall wee doe to get pardon? we defire it with all our hearts. Vfe a right method. i . Labour to be humbled by the Law. 2 . Labour to be comforted again by the Cofpel. i. For the Law that muft humble us. i- By the declaraton of the fault. 2. By the commination of puniftiment. Which thou muft apply unto thy felfe. i. Thou muft apply uno thy fHfe the corrup- tion of thy nature, by reafon of thy finnes. 2. Thou muft conGder what thou haft deferved for chis chy finne : The firft being as the Iury , that tels a man he is guilty $ the fecond being as the Iudge that pronouncetb thefentencc of death. This is the way to b" humbled,and f -o come to found rcpentarce.Thusdid Paul with Itelix, A&.24 25« Iudas 'Ttyentance. 5i 25 Me redfoned of temperA#ce/igbteoftf??e(fe and judge- ment to come* 1 . He reafoned of Right eoufnejfe md Temperance 5 that is, hetould him what righteoufneflfe and tem- perance was required of them that fliould be faved. 2. He added judgement to w**; that is, he threat, tied the terrors of the Law, and fo made him to tremble. So likewifc let us doe , firft confider what ighteoufnefle , temperance, parity and holinefTe is required of them that would be faved 3 then in the fecond place confider the judgement that is thrcat- aed if we doe not per for me thefe things. Now that we may the better fee the fault, 1 Fatten thine eyes upon ibme particulargroffe fin,as fuppofe it be of drunkenneflte, uncleannefle, ly- ing againfttheconfeiencej fee if thou art guilty of fuchfins firft, as the woman of Samaria did by her adultery, Ioh.4. So 2>*?^,whcn he had committed adultery , firft he faw that ,and then feeing that hee came to fee the corruption of his owne nature : for it is a loud found that muft firft awaken a man , then being once awakened he will heare lefler founds. 2 After thou haft thus done, then confider the corruption of thy nature 5 looke on all the faculties of the foule,fee how they are out of fquare 5 theun- derftanding is dulled, the confcience,when it fliould cry then its ftill; andwhenitfhouldbeftlil, then it cryes^the memory ready to forget good things, but prone to retaine privie grudges towards our neigh- bors] the will will do a thing when as the underftan- ding telsit, that it is contrary to Gods will,& there- fore 5« Anfw. Iud'as Ifypentance* fore fliould not be done ; and folikewifcfortheo- cher affedionsjall which when wee have done, lee us looke on the (traitnelTc of the law, & the crooked- nes of our lives , how fliort we come of doing that we fliould, & then fee what we have deferved for it. 2 . This being clone , let us comfort our felves with the Promifes of the Gofpel/or grace can never tru- ly be wroughr,untill by the-Golpell webdieve,hu- miliition cannot doe it:wetiiuft therefore know that j God is exceeding merciful more tha we can imaging and lay hold upon his love in Chi ift, by atruc faith. Every man knowesthat God is mercifull, but we are not fie fot to receive his meixy. I anfvver jyou know not what mercy is ; It may be thoiuhinkeftjif thouhadft more repecance,or more humiliation, then thou wert fie for mercy ; but thou j art d ceived, for the more thylicart is out of order, the fitter thou art for mercy $ for the greater thy fin hadi bnvhe more wil his mercy be feene in the for- givenes thereof. And thei fore never look what your iinncs have been in time paft, but fee what your pur- pofe and rcfolution is for the time to come$ and(wch is the hardc ft thing to do)labour to believe in Chrift for thevpardon of thy fins,and apply the promifesto thy fclt,for a fin is never foundly healed until we ap- ply the.promifes.5for unlefle we apply the prom' fes, we amnottruely delight in God, and uhtill we doe truly delight in God we cannot hare fin, and rhinke wcl of Godandgoodneffe. Andcherfore5toconcluce dl,lct us here be .exhorted to labour for faith above al things which daily .will increaie'gracc in:us. FINIS. •29 •» m •» m THE SAINTS SPIRITVALL STRENGTH. t s «• «• «• «• g Excellently and Amply fet forth in three Doctrines drawnefrom E P H E $. 3. l6. Tbtihte would gram ym, drc. m m s m «* f. it* * By the late Reverend and learned Preacher, # g 10 HN PRESTON, g tgt IX in Divinity, Chaplaine in Ordinary to his ff* 4& Majefty,Mafter of Emtnuell C olledge in €& Cambridge, and fometimes Preacher ^ ofL'mcolnes-inne. m 1 «• «» LONDON, Printed for Andrew Crooke. 1637. |K «t ; The Contents of the Saints Spirituall Strength. • DOCTRINE I. Trength in the inwArd nun is to be deftred above aII things^ of every goodcbrijtan, page 6 6 A twofold firength : cNaturAll:SupernA-$mwd / \turAllJrengthin Ibody. $Pt67 Supernatur a/1 ftrength proceeds i« Fromtheevillfiirit^to w or ke evilly ibid. 2 • From the faniiifying Sprit* to doe good, p. 68 SpirituAU (trength confifts in, l BeAring wrong patiently, > . % Thriving under Afflitfions, >ibid. 3 Beleeving AgAinft ReAfon, 3 The defcription of SpirittiAllftrength. p. 69 Of weAkenejfe^ tm_ hinds : p« 7 0 1. Of Grace. 2. of Rekpfe* ibid. ofweAkcneffe, two degrees : 1 2 t.Sen-\ The Contents. 1. Senfible> in the will and affettions. p. 71 2. Inthe change of ththeatt. 1 > General in all parts of the foule. p« 7 2 2 Particular, in fame parts tveake, though gene- rally flrong.^ ibid. Reafonsof theDoftrine* I. Strength in the inward man fits us for many imploy- °' ibid. • ! - ments. REAS. II. It brings mo ff comfort ; for, 1 /f wdfo.; us doe all things with facility. 2 It makes the foule healthy . 3 It brings eheerefulnefe into the heart. 4 J* £r#*£j plenty of all good to the foule* 5 It fir engthens aganft temptations* P-73 ibid. P-74 ibid. ibid. VSE I. Ttrepro&e fuch as care not to get this ftmtualflrengtb. P- 75 Let them confider, 1 7#* excellency of 'the inward wan fitting for great imployments. p. 76 2 2ty /> ; £iy are made like unto thelmage ofCod.p.jj 3 By it they are in- £ Honourable t&>i*9 4. Bj giving efficacy and power to the meanes of growth. P**3* VfcL r To teach us, hee that hath not the hot] Ghojl, cannot have thisfirengthinthe inward man. V*1!1 Stgnes to know whether a man hath the Spirit, or no: 1. Fulnejfeofzeale. P^34 {Doing more than Nature can. p.141 Holineffe. P*J43 3 • 'Examination of the Meanes by which the Spirit came into the heart. p . 1 44 You may know whether the Spirit wasreceivd by Breaching of the Word. 1 By a deep humiliation tbtt went before, p. 1 45 2 By athorow change in thefoule. p. 146 4. Putting life into thefoule. P.14P 9 Tit no true life, 1. If but the forme of godlineffc, P«ijo 2. If not in a feeling wanner, p-iji 3. Ifonelyforatime. ibid 5. By trjingwhether it bethe Spirit of ^adoption, 153 6. Man- » Thfe Contents. 6 • Manner of working, p . 1 5 4 . 7. Carriage of Words and A£lionsy a mans conver- fationy p. 1 56 To doe evilloffet furpofe, and to be forcdunto evill unwillingly, is the maine difference betweene thewie- kedand hoi) man. P-I57 VSE II. To exhort m above aU things to feeke the Sprit. Benefits that come by having the Spirit : 1 kA good frame of grace in the heart* p. 160 2 An ability to beleeve things he otherwife would -not. p. \6\ 3 The breeding heavenly and fplrituatl effects in the Joule. p. 163 Hoi) affe&ions doe much advantage usy 1 . Becaufe we we the better ?nen. p. 1 6% 1. Becaufe they arethe meanesof good. p. 166 3. Becaufe they enlarge the foule. ibid. 4 . Becaufe they cleanfe and change the heart. DoCTR.IIL i-r^He Sprit is a fee gift How fiid to bee a free gift in five particulars. p. 169 VSE VSE. Meant s to get the Spirit. P* * 7° I. Knowledge of him. p Simon Magus, mdfimemeny now commit the Jamefinmm three farticttUrs. v I72 II. Fmh. y*i/z *&&*&*»&*. wl V. mytbionthcMmes. p,X7r the- EpAefi. ans : fhe principal! fhingihafthe Apoftle prayes fofc , is this , Thai they mjtfbe ftreng ■' W h the Spi- rit in the Imvafd mm: a n^ tfmsfaee fcts do\ync hi fuch a WfirfWri^ , that hee anfwgfcth all doubfs Tfhat might hinder the Epbefiaasltom obtaining oft his grace. K 2 Fbr ■" Wi- — — - - - - - -- .- 66 The Saints Spiritualljlrengtb. I iDoft rms. Forfirft, they might demand this of Paul, you pray , T^tf we might bejlrobg in the Inward man , but how fhall we? or what meanes fhall we ufetoger this ftrength? the Apoftle anfwers to this , andtels them , the meanes to be ftrong intheirrwardman is, ro get thTe Spirit , that youmay be (lengthened by the Spirit -in the inward man. * Secondly) theytnight demand, I, but how (hall we doe to get the Spirit i the Apoftle anfwers to this, you muft pray for him > for your felves , as I df e foworu ; Fpr i I prajtfhju he wf uUgrant you r hevSpfdt , T that }& ria^feftre^tftcflM iA life ih- ward man. ;»H 1 Thirdly; they might demand, but what fliould moove God to~ gJveTTS+ns-Sptrit^-and-toheareuiiu prayers ? to thi§ rh$ Apoftle anfwers , that the motive-caufe is , tne 'riches of his glory , that hee would grant you; according to ihzrtc/xs of his glory, «fc£ you. may be ^ftrsngcheaed by the Spirit in the. inward man. Fourthly 3 they might demand , I but what fhall -wete the better by this ftrcngth if wegetit? to this the 'Apoftle anfty^rs in the verfes following, then/faith he? Tm; fi*tt be ditto epmprthindmth all. the Saints , Mat is the length, and the beightjthe depth] and the breadth of the riches of the love of Cod to wards you inchrift , Now in that the Apoftle above ail other good chings that -he. withes unto them , i prayes for this , "That they may he (Irengthened by 4 he Sfmtirithe Inward man, I gather this poinf. That which is to bedefiredofevery Chriftian, and . *The Saints Spiritual! Strength. 6y and to befoughJ^raboyeaU4fei§gs, yrthfe, tokhji. he may be firengmned in the inward man. I gather it^ thus. Pwi was now to pray for forrie goo rejoycing that they were thought worthy to fuf- fer rebuke for the name ofChrift : hee that can beaie The Saints Spiritual} ftrength. 6 9 beare fome troubles hath fome ftrength, biiffo beare greate troubles is required great ftrengih, that is , to ftaad faft to Chrift, to profefle his name there (as the holy Ghoft faich in ReveUtion 2. *>&/• *$* ) where Satan hath his throne, muft needs be a greate fupernaturall worke of the fpirk : the third particular wherein this fpiritnall ftrength is feene , is this , // * mm un believe, though bee lhath all reafon and ftrength of reafon againft him, or if a man can doe all things of knowledge , this is to be ftrong in the inward man. B#to goe flftr- ther , that you may the beEter know what this ftrength is , I will give you a defcription of it, that is , I will defcribe what the ftrength of the inward man is morefully. Firft , I fay it isagene- rall good difpofition or right habit, temperature, or frame of the rainde , whereby it is able to pleafe God in all things. I fay it is a generall good difpofition or right habite , becaufe, if it bee onciyin fome particulars, and that at fome time onely , it is not ftrength : as for example , to have a paflion to good,and not to continue, argueth not ftrength in the inward man : or to have the undemanding ftrong, and yet to have the will and affedions weake to good , is not to be ftrong in the inward man$ but they muft be all ftrong : as for example, a man or a woman is not faid to bee perfe&ly beautifull , except they be beautiful! in all parts, for beauty is required in all parts 5 fo like- wife a man is not throughly ftrong, butimperfe- &ly 3 except hee bee ftroi^ inall parts i ftrong in the The thirdpar- ticular. To belccve. Defcription of ipirituail ftrength. The Saints Spirituall ftrengtk i Cor.j.J. the ilnderfta'nding , ftrong in the will , ftrong in the affe&ions ,fc&c. Secondly, I call ic a temperature or right frme of the mind, becaufe it fets the foule J in order, that is, it fets a new habit on the facul- 1 | ties, and fixes thefouleonfitobje %*v. 5. to remem- ber and repent, and to doe their firft workes3 left their Candle-fticke bee taken from them j let them j remember what they weie in thnes paft y and what j they are now , and then let them humble them- feives and turne againe into the right way, and bee aftiamed of themfelves 3 that they runnefofarre a- way from Chrift j and that in time , left their Can- dle-ftickebe takenaway from them , left thefe op- portunities to good 5 andthe offer of grace be taken from them. Againe as there arc kinds of weakneffe, fo there are degrees of weakneffe. As touching that kind of weakneffe that followes upon atelapfe, (to I fpeake of this firftj there are two degrees of this, f Firft, fenfible: Secondly, unfenfible. Firft, I fay, fenfible, and that is when the underftanding is good , but the will and affe&ions are defperately wicked: the underftanding , I fay , is good in £$ L gard I 111 • .,„.,-■■■ , ■ ■ yz TbeSamttSpiritiiallJlmigtb. i ■ ■ gard of the good "k kno^es, whereby t hewer. ke- nefle that is in out wilfe attd affections becomes fenfible unto is* Secondly 5 there is a weakcrwffe, unfcnfible , and that is ft ch as cannot be fitted and this is when men change their opinions of finne, when they have thought othervvife of it than now. cheydoe : asior example $ btfote^they thodghrc- v'ery -firine st 'great : • finne ', : byji now iiidc or ndnrat all : Now as touching that wcakneCe , wHicbfol- lowes upon the new birth, there aretwojdegneefc likewife of this * the firft is geqprall b \h$itecm& pariieiHa!rf5V6c?feff is a gencrall U>e*rkndfe5 fand chatiTwheh t&eTi*dgcn\cnt , wiI^\mc(IfftaiansdB all weaken When a matvisweake in ail the whole! parts of the fouk :' The fecond degree, is&pani- cuhr weakenffc," arid that is whena man is general- ly ftrong, and y&^aie in fomeparts • as ior ex- ample , a (hip- may be ftrongly built or 'generally ftrong, andyethavirlg a leakcinit cannot bee faid to beftro'ng in alt-pato \ becaufe it. hattuhat leake; ttiat is a: weakneffe in one part oiiix rfbtiiefoule may bee generally ftrong , and yet wcake in fome particular : therefore a man muft take heed of. all particular weaknefles. Now by way of oppofiti- I on unt6 tbefe weaknefTes you may conceive of inward ffr^tfgth* But to come unto. the reafons wherefore we ftiould ftrengthen the Inward man; and they are thefe. Reaf. i. The firftRcafon wherefore you fhould be ftrong in the Inward man is this, becaufe it will fit you for many imployrnents , it will make us goe I through The Saints SprituaUJirength. 73 through much worke with great eafe,.:ioper forme the weightieft dirties of Religion in . fixh mariner as otherwife wee could never be able to doe , aod this ftiould perfwade men the rather, becaufe! Go d rewards linen according to their vvorkes : it i? not riches , beautie y, honour , or dignitie , that prevail e with God in giving the reward, but according to our workcs fbfliallhis reward.be* And this.reaibn fliall make men to h'ifte to getinco Chrift:, becaiife the longer they are* in Chrift , cherftroibger they are iatte Inward man. '■ The fecond reafon. wherefore you fliould defire to ib/ftpng^ctteliiiward man is this ^ becaufe it bwfagsS "mofc' comfort abd- cheierdMlneffe ifuo the foule; {t) .Becaufe it mikes us doe all that we doe wittr fatilicie andieafiflefle, fo thattfoat!which we dOQ is^dfidunjta «&$ as £br example, a man that is we-ake in lud^minz /and breaketo ttodsrfl*anding:3 bby high: point of refigio^ris weariteffe untx>lhim3 becaufe hee wants i capacitie to. conceive : now thai: which is not rightly conceived or underftood, ,m& haye Ikddbr no tomimt ^.ddlightioic^ but it- is irkfefomiie&^rfd weariaeflfe umb our nature: whereas the feme things unto a man that is of a largerrcaparekieare eafieunto hirarand hee dt~ lights inithem.Oi) The aiEoreil:rjengtii,a;fiianhaith m tW InwaEil n&n , «tfoe Acrft bqf&h he hatfoki his ToiiieVfotf a*s it is intthe fo©djr, thempreaaturall ftrength , the more health [| £o in ;thc foule , the more fhengthinthc ihwardman , the morehcalth- L i full' Re if. 2. i. J 32 74. The Saints Spiritual! ftrength. full in g^ce. (j)Ic brings the more checrefulnefle into the heart, bccaufcit brings Chrift and God thither , who is the God of all comfort and con- fohtion, as the Apoftle calls him there. For that, mart needs bcr the beft thing in the world to bee \ ftrong in the inward man 5 and the joj&fullcft heart, ' rhat hath his inhabiting with God, and Chiift. (4)Becaufe it brings fufficiency and plentie of all good intothe foule, and wee fay, that if a man hath a good outward -eftate, he is like to hold out if a famine fhoulid come*; fo it is with a Chriftian ifhee bee ftrong in the inward man , though a famine (hould come, bee is likely to holdout and keepe that which hee hath: but on the contrary, when a man is poore in the inward man \ ( as it is with a bo- dy that is weake)^every thing that it hath is ready to be taken away. But as a bowle that hath a by as, the ftrength of the armetak^saway the byas, fo ftrength in the Inward man takes away the byas of fhame and reproch , which otherwife would draw us to defpaire , and makes us to goe on flout, ly and to beare affii&ions ftrongly 5 babes you tnow cannot bearc that which a ftrong man can, neither are they able to hold out in any thingas a ftrong man is able. Therefore that you may hold out , labour to be ftrong in thelnward man , (5)Be- caufe it ftrengthens a man againfUemptations , and therefore the Apoftle faith , Bee fiedfafl *nd:un- moverfie, for it makes us to.ftand faft in Chrift, fo that nothing (hall breakc us off from: Chrift $ oeither temptation , nor affli&ion nor repioch Con- The Saints Spiritual} 'Strength* 75 Contrary ,what is the reafon that temptations preffe men fo fore as they doe , but becaufe they arc not carefull to grow more ftrong in the inward man. This fhewes how they are to bee blamed, that feeke this ftrength lead of all , or not at all ; for lee us looke upon-men , and we (hall fee how bufie they are , to get the riches, and honour , and plea- sure of the body 5 but few or none regarding this ftrength which is the riches, and honour, andjlea- fure of the foule : for the health , beauty , and ftrength of the outward man , all take great care, fpend much time about them , much labour in them, to adde any thing untothem 5 but for. the beautie of the Inward man, they carcnot for that, they refpeft not that : All their care is, for their backes and bellies , ftill regarding the things that may raife their outward eftate, but never minding the ftrengthning of the inward man 5 which will appeare moreplainelybythis. Askc bnt fucb men why they doe not pray , or heare, or receive the Sacrament ofrncr than they doe : to this you (hall heare themranfwer , that they cannot for bufinefTes; they have great imployments in the world, and they muft notnegleft them, to doefuchandfuch things 5 as if the inward man were neither worth the gcting or having. And yet thefe men will be as good men as the beft. Againe, fee it inyour felves ■: This day is appoin- ted for the ftrengthning of the inward man , but how doe you negle# it, how often were you in prayer, and holy meditation before, or how often L 3 fince r/>.i. - ^T The Saints Spirituall flrength. iin.ce have you ferioufly confidercd ori the th.ngs chat you have heard, or how have you caft afide your occafions of bufineflfe in your callings , ov whether be they not no wTremJn your memories: nay , doe not your hearts run after them, even now when I am perfwadng you to_the contrary 5 if they be.whatfoever you fay of your felvcs,you have not the care you ought to have , to grow ftrong in the Inward man. And yet th.it you may fee, thatyou | have good reafon to ftrengthen theinward Ifaiftj Firft,you old men, confideryou&nd bethinke with your fclves, how foone'your inward man iftay be thrownc out of doores. Therefore you have! g.ve&t caufe to strengthen it, and grO\t ftrong in it. Secondly , you young' men, as for you", you I have need to ftrengchen the inward man, becaufe as there is a time of fpringing and growing ftrong for you in the inward man , fothere is a time of not fpiinging, that is, when you will havemUe&to doe to keepe that which you have , without in- -ereafing of it; therefore while the time is > take heed of negledting the time k It is no rule to be f ok lowed, That God calls at 'allrimes, for thou know'ft not whether he wil call thee, andtheifdre doe th6u labour rogrovv ftrong in theinward man,and toper- fwade y outhe more corfffder thefe particulars. i .Confider the excellecy of the inwdrd mm, that it wil fit you for great imployiife>ts$asfof example, it witlmalleyonto feeGodm hisholinefle, SMto converfe wCrl God > and co have fucha holy fkmilia*' rity with Him , as will joy the foule : this will bring y°ul The Saints Spriimli strength. J 7 you fo acquainted -with God, that you wiJ be eflec- pied of htm as one of his familiars : therefore this fliould perfwade you to ftrettgdxn the inwavd man. Secondly confider, that youaretobe made like' unto the ImageofGod, Lfyouvvillbefaved ; but this cannot be, except youftrengthenthelnward man , and thetfore the Apoftle faith, l Ptt.i, As he that hath called yon is holy , fo bijou holy in all man- ner ef^omttrfation : that is, feeing you are called ;unto fuch a high place, astobethefonnesofGod by grace, what abafe thing isitforyoutoftoupe " jto bafe things? what abafe thing were it that an agle Qiould ftoope at flies? And although it is tin- feemely in that creature , yet mendoe thelike , and are not dhamed : men will ftoupc to the "world, and will bee any mans vafTall , and bee any thing what anywouldhavethemtobe, if it may but in- large their, outward eftate. But beloved there is a greatlofleandhafeneflfeinit: for what is Gold, or honour ,or pleafure, to Chrift, grace, and holmeffec' In everything whereiiKhereislofTe, it grieve sand .paines us : we grieve, when we fee Wheate given unto Hogs, which would bee mans rneate: wee grieve when wee fet up a i aire building, on which wee have beftowed much coft and labour , and then to have llm , and chtm to dwell therein , and fnot our felves : And if wee bee fubje<5i to grieve for thefe things , then how much more have wee caufe to grieve > when wee fee men give themfelves unto their lufts , that is, they give their foules to bee a harbour for their lufts , which ' ought 7 8 The Saints Spiritual I (Irength. I ought to bee a Temple for the holy Ghoft. Thirdly, confidcr that it is the inward man that enables a man to doe thofe things that are honou- rable unto God and, profitable unto men 5 no man can truely honour God, that doth ic not by the flrength of the inward man; neither can any man tuely bee faid to profit another, except what hec does < flowes from the inward man uatd him , therefore the Apoftlc faith, Col. 3. 2. Set jour sffe- Bions on things above , and not on things below : but Satan comes and robs us of all the good that o- therwayes wee might doe : andfirftheerobsusof our felvcs, by fteaiing from us theftrengthofthc inward man : and then fecondly,he robs our parents of us, by making usthcobje&s of their griefe: and thirdly , he robs the Church, and Commonwealth of us , making us unprofitable instruments : and beloved, if you looke into the world , youfhall find it true ; as for example , looke unto young men, they are bufied in eating and drinking , and rifing up to play, but never regard at alltheftrengthning of the inward man $ whereby they may become profitable unto all. When the foule isuntofome but as fait is unto meate , onely to keepe it from Putrifa&ion : and the body , that is put into the fouies place: but what is the reafon we put it thus, doth not thisprovetha&true, which Salomon faith, I have feene fervants ride , and Matters goeafoote. When you imploy your felves and fpend your time and paines in getting of outward dignity , in the outward man, and little regard the beau- decking The Saints ■ Spirituall fhength. 79 beautifying of the inward man, you preferre drofle before Gold, Copper before Silver : you fet the body in the fouies place, you fet. the fer- vant on horfebacke , but the Mafter muft goe on foote^ in a word, you doc not things like or befee- ming Chriftians, and on the contrary you doe things like your feives,when you preferre the inward man firft. Fourthly, confider that itisanimmortall foule: why doe you Ubmr fir the meat that pcrifletb, inchq ufc of ic5 that is, why doe you dote upon the our- ward man that periiheth in the getting, which pe- riflieth in the ufing, that will ftand youinnoftcad if you kecpe it < and why doc you not rather la- bour for the meate that periflieth not i why doe you not labour to gee the ftrength of the inward man which is of an immortall fubftance that will never fade nor periffi in the ufe: you have built a Temple here, which is in ic felfe a good worke, but I fay, except you build alfo in your fouies the Tcmpk of the inward man, all your tebour, all your paines and all your coft is but loft labour : ic will perifh and ftand' you in no ftead when you (hall need it. And this fs one maine drift of the Scripture to (hew you the vanity of earthly things, that you (hould not fet your affedions upon them, becaufe they perifh in the ufe, and that you (hould not lay out money fir thdt whhkprofitttbmt, as the Prophet fpeakes. Confider therefore that iris a fpirit, and againe borne and intufed into this body to beare rule there, and the body to bee butafcr- M vant loh. 6. %j, 8o I 1 I I I ,. ■ I IBM ; The Saints Spirituatt ftrength, i.Dii rcnce. vant to the inward man. But that you bee not de- ceived, there is a naturall ftrengthwhereby fome men will goe very farre, and there is a morall ftrength, and yet take heed you reft not in that: not that I fpeake againft naturall ftrength, becaufc it comesfrom God and is good. For I fay, wee doc not take away thefe aflfe&ions, hue wee alter I and change them , arid therefore I beTeechtyou: lookethat you doe not content your felves with ! them, but labour to ftrerigthen the Inward man. And here a queftion arifeth, feeing that there isa naturall and fpirituali ftrength , how (hall a man come to know whether the ftrength which, liee hath, bee a naturall, .morall, or fpirituali ftrength 3 yet as I faid3weedoe not deftroy naturall ftrength, but weeufc it, as men doe wild Horfcs and beads, they tame. them, to. make thetnfitfor fovice; fo wee fhouldufe thefe as meanes to carry us unto their right ends, Wee will therefore come to fhew the differences betwixt the naturall and fpirituali ftrength./ - L The firft difference is this, The fpirituali ftrength goes further then the naturall ftrength. Looks what the naturall man with the naturall ftrength can doe, the fpirituali man can doe more, heecan goe further both in degree and meafure: and the reafon is, becaufe grace elevates nature, itbrings it unto a higher pitch $ grace is unto the foule as a profpe&ive glaffe is unto the body, it brings that which is afarre off, to bee as it were nigh at hand, it turnes a man to fee things in a more-excellent manner ; Ihe Saints Spiritnall ftrength. 81 manner: for as water thac is elevated by fire, fo is he that hath this ftrengch s that is, hee is abler to doe more then a natural! ftrength can doe : this was that which made a difference betweene S amp- fin and. other men, hehad a naturall ftrength, and hee had another ftrength to doe more than another man could doe: and that this ftrength doth goe further then a naturall ftrength, we will proove by thefe particulars. Firft, the fpirituali ftrength n ables you to fee more, and to prize grace more $ the naturall ftrength fhewes you ibmerhing in your journey, but it fhewes you not unto rhe end of your journey 5 whereas the fight that the in- ward man brings unto the foule, addes unto it, leremy 31. 34. Then (hall yeeknowmee; that is ': they knew mee'before5 but now they (hall know mee in another manner then before : grace pre- fents things unto the foule in another hue. Se- condly , in performances : all naturall ftrength leads a man but umo a forme of godlinefTe, but this ftrength gives a man power and ability to doe good. Labour, therefore, .labour for this ftrength that your hearts may bee in fuch a frame of godli- nefle, that you may doe Gods will in earth as the Angels doe it in Heaven, which the carnall man will never doe : hee that hath not this ftrength, he will never labour to pleafe God after that man- ner, becaufc hee cares not for grace if hee can but efcape hell, but the fpirituali man will not bee con- tented to have the pardon of finne, except he may have grace and holinefle too. Thirdly, it inables M a him Ier. 31*34. 8* i Pec, 4 4* 4 J be Saints Spiritualljlrength. him to goe further in Iudgeraent, the naturall man he? cares nor, if hee can get but jiftfo much holi- nefiTe as will bring him to heaven 3 but the fpiritu- all man will not bee contented with anyanfwer: but iris with the fpirituall man as it is with the Sunne; the cleereft Sunne-fhine fhovyes the moft motes 5 the cleereft glafle the bed 5 and be.ft water is next the fountaine 5 even fo when the fpirituall man is ftrong in the inward man, it fees the more motes and brackes in the fpirituall ftrength, and labours for more ftrength againft weaknefTes,which a naturall man cannot conceive of, as 1 Peter ^^ They thinke it ftrange that you runne not with them into the fame exceffc of riot ; they know not the reafon, or they cannot conceive what iliould keepe you from loving fuch and fuch vices which they love: like blind men, they hearc the pipe, but they fee not the perfons that dance, fo they heare the pipe, but they fee not the rule by which the fpirituall, man goes^ as a country- man that comes and fees a man drawing the Geome- tricians line, hee marvels what he meanes to fpend his time about fuch a thing , when as hee that drawes it knowes that it is of great ufe: Eourrh- ly , in degree, that is, in the generality of the growth, when you grow in every part proporti- onably: a naturall man may grow in fome parts, but not in all parts 5 as for example, hee may have a large capacity of knowledge in divine Truths, yet hee hath but weake affections to God: or it may bee his affections arc ftrong, but his Iudgement is weake ^ The Saints Spirituall ftrength. h wcake : or it may. bee heisftronginboth,rhat is, hee knowes thegood, andafterhis manner of lo- ving, bee loves the good : but ycc there is fuch weakenefte in the will3 that hce will not yeeld any true obedience unto. Goo: but it is not thus in the fpirituall ftrength, that is, in thegrovvth of the in- ward man, for that leads him unto all growth in all parts ; now in the naturall growth, wee fay, it is not a proper augmentation , except there bee a growth in all parts : as for example, if a man (hould grovtf in one member, and not in another, as in the arme, not in thclegge, wee would not fay that it were a growth, butadifeafe, and that many humours of the body were met together in his arme, and that ic were rather a figne that it fhould bee cut off from the body, then a helpe unto the reft of the body-, even fo the growth in any part of the foule, if it bee not univerfall, rather hurts then helpes, that is,it rather fliowes a difeafe in thcfoule3 then the health of the foule: but the true fpirituall ftrength, that growes in all parts: fo much for the firft difference. The feeond difference is in the beginning and ending of that ftrength : it hath another ^ilpha and omega i for the ftrength of the fpirituall man is wrought by the Spirit and Word of G o d • as thus, the principles of Religion being taught him out of G o d s Word, hence there is a fpirituall ftrength conveyed into^the foule, forIfay\> no man can receive the fpirit of this fpirituall ftrength, but by the Gofpcll, therefore confider what the good- i M 3 nefle 2. Diffe- rence. JJ^aints Spiritual! Jtrengtb. ncffc is that you have, and how you came by ic , whether ic came by the Gofpell or no, if it did you (hall know it by thefe particulars. Firft, ex- amine whether ever you were humbled : that is, examine whether by the Preaching of the Law, you have had fuch a fight of finne, that hath bro- ken your hearts •, if thus in the firft place you came by it, it is a figne that it is the true ftrength, for this is the firft worke of the Spirit, when it comes to change the heart of a Chriftian, ^ndto make him a New Creature ; Firft, throughly to humble him 5 Secondly, examine whether there hath fol- lowed a comfortable affurance of G o ds love in C h r i st, which hath not only wrought Toy and comfort againft the former feare, but alfo a lon- ging defire after Chrift, and holinefle, thereforeif the holinefle that is in you beethroughly wrought, it doth proceed from the Spirit, for this orderly proceeding of the Spirit doth make it manifeft, but as for the naturall ftrength, it hath not fuch a beginning, it is not wholly wrought by the Word, it may be hee hath beene a little humbled and com- forted by the Word, but it is not throughly and foundly wrought by the fame Word ': but is a mecre habituall ftrength of nature picktoutof ob- fervations and examples. Againe as the fpirituall ftrength hath a different beginning?, fo it hath a different end: the end of themareasfarre (if not further) differing ^s their beginnings : for as the holinefle that is in a Holy Man, arifeth from a higher Well-head, fo it leads a man to a tnore no- bler The Saints Spiritkall ftrength. % bier end then the naturall ftrength : for the end of the- fpirkuall mans ftrength is Gods glory, that hee ' may yeeld better obedience unto God, that hee may keepe truth with him and keepe in with him, that hee may have more familiarity with him and more confidence and boldneffe in Prayer ; in a wofd^.that hee may bee fit for every good worke : But the end of the -natural! ftrength, is his owne ends, his owne profic and pleafure, and his owne good 3 for as the rife of any thing is higher, fothe sad is higher, as for example: water is lift upon the top of fome Mountaine* or high place b£caufe it may goe further, then if it were not : fo when a man is ftrong in the inward man, he is fet up higher for another end, and that istopleafe God, and not himfelfe, and thus much for the^fecond diffe- rrnce.v The third difference is this, hee that is fpiritually 3, D/ffe* ftrqng, is ftrong in faith* The ftrength of the in- unci* ward man ia faith r but the ftrength of the out- ward man is but moral! ftrength, an habitual! ftrength of natuie : it is faith rhat gives ftrength : a man is not a ftrong man in C h r \ % t, or in the inward man that hath not a ftrong faith-. Strong faith makes a man or woman ftrong: that h, it is that which makes a difference betweene afpiritu- allman, and a naturall man .• for as reafonmake* a difference betweene men and beads, fo faith makes a difference betweene a holy man, and a 1 wicked man: as for example, takeaPhilofopher that doth excell in other things, as inhumane^ i_ know- J 8<5 Heb.H.34. 1 Tim. 4.10. Hcb.n.»4- 77;e Saints Spirituall jlrength. knowledge: fuch goc beyond other men, yet in matters of faith and beleeving they are as blinde as beetles ; and the reafon is this, the one fees and doth all things by faith, but the other onelyby the light of nature, and this is the fame that the A- poftle fpeakes of in Hebrews 11. of voeakethej be- came ftrong, that is, becaufe they had fakh, and were ftrong in the faith, andtruftedandbeleeved, and hoped in God, therefore they became ftrong, they did that which other men could not doe that wanted faich. Stfera might doe as great things as Gideon 5 but here is the difference, Gidem doth them all out of Faith, but the other doth them but from nature, and fo Socrates may in worldly things, bee as wife as Paul, that is, as wife in underftanding, and in policy by reafon of excellent outward parts as Paul; but here is the difference, Paul doth all things out of faith, but Socrates doth not : there- fore the Apoftle faith, 1 Tim.^. io. Weareflrong becaufe we Jl and in God: that is, wee have a ftrong faith in God, and that makes us to withftand all the affaults of men and Divels. I fay, this is that which makes a difference betwixt us and the men of the world. Diogenes may trample under his feetethe things of the world as well as Mofes, but Mofes by faith chofe rather the one then the o- xhtx>Heb. 11.24. Faith in Chrift made him to choofe grace before the things of the world : but it was not thus with the other, his contempt of earthly things, was not out of faith, as Mofes was, who had refped unto Gods Commandcmenr, and ro his The Saints Spirituallftrength* 87 his promife j for then and not till then is a man fpi- ritually ftrong , when he will let life and riches , and honour, and pleafure , and liberty , and all goe for Chrift: the naturall man will never doe this, this is the onely property of faith , a fupernaturall worke, and change in thefoule, and therefore the holy Ghoft faith, they fuffercd with patience the fpoiling of their goods , that is , they let them wil- lingly goe ; life and liberty and all (hall goe ere Chrift fliall goe. A noble Roman may doc fome- thing for his countrey, and for himfelfe but there is a by-end in it, heedoth knot in a right manner unto a right end , but the fpirituall ftrong man doth all things in a fpirituall manner unto a faving end, the one doth it for vaine glory, but the other in uprightnefle of heart: for there is a double worke of faith. Firft, it empties a man, as a man that hath his handfull cannot take another thing till he let his handfull fall , fo when faith enters into the heart of a man , it empties the heart of felfe love, of felfe will: it purgeth outtheoldrubbifh, that is naturally in every mans heart , and lets all goe to get hold on Chrift , all (hall goe then , life, and ho- nour, and profit, and pleafure, and hee is the truly fpirituall man that can thus lofe the world to j-deave to Chrift, and miferable are they that can- j not. Secondly , as it empties the heart of that j which may kcepe Chrift out of the foule : fo in the fecond place hee feekes all things in God, and I from God , that is , hee firft feekes Gods love, and ; Gods blefling upon what hee doth enjoy , and then N hee 88 The Saints SpirituaHjirengtb. Mtt.x6tf> | he goes unto fecondary mcanes, andufesthemas helpcs: bat a man that wanteth faich , he will not let all goe for Chnft, heewrll not feekefirft unto God inany thing, but unto fecondary meanes, and thenif he faile , that is , want power rofupply, then it may be he will feekc unto God: and hence it is, that hce will not loofe his life, or liber y , or ho- nour for Chrift $ becaufe> he fees more power and good in the creature than in God. Againc, this makes the difference betweeneChriftianandChri- ftian, namely faith , and hence it is , that fome are weake, and others areftrong ; hence it is chat fome are more abler than others for the greateft duties of Religion : as for example, Caleb and I* jhua can doe more than the reft of the people , and what is the reafon, but becaufe they were ftronger in the faith than others, and fo Paul faid ofhim- felfe, that he could doe more than they all , becaufe Paul had a ftrongcr faith : For the truth of a mans ftrength, is knownebyhisftrengthoffaiththathc hath, whether he be naturally ftrong, or fpiritually ftrong, for this is the firft workc of the Spirit after the humiliation of him in the converfionofafin- ner , namely , to worke faith in him 5 and fio fooner faith, but as foone by degrees, ftrength, and then the promife followes faith, He thatbelievethandis baptized fb all be faved ^ but be that btlieveth not [hall be damned, Marke 16* 16. and this is the cotfrle that wee take in preaching : firtt wee Preach the Law unto you, and we doe it to this end to hum- ble you, and tobreaketheharddifpoficionofyour hearts. The Saints Spirituattftrength. 8p I hearts, that fo they may be fit to receive Chrift, and when we have throughly humbled you, then wee preach unto youtheGofpell, befeeching and perfwading you to believe inGhrift, for the par- don offinnespaft, prefent, and to come 5 and to lay downc Che armes of rebellion which you have ta- ken up againft Chrift, and you fliall be faved , but yet notwithftanding , you are neither humbled by the one, nor pcrfwaded and provoked by theo- ther, but are as the Prophet faith, Ton have eyes and fit net , you have cares but you heart not , feeing you doe not fie , and hearing you doc not hear e$ as for exam- ple, when a man is fhewed a thing , but yet hee mindes it not, when the eye of themindeisupon another objeft , that man may be faid to fee and not to fee , becaufe he dorfi not regard it , or a man that hath a matter come before him, he heares it,but his mxnde being otherwayes employed he regards it not, in which regard hee may beefaidtohearc and not to heare, becaufe he minds it not. And what is the reafon that though wee preach the Law and the Judgements of God fo much unto you, befeech and perfwade you fo often to come in and receive Chrift and you fliall be faved , time after time, day after day , yet we fee no reformati- on at ail? what is the reafan that the word wants this effed in you, as to humble you, and thar you are no more affrighted with the Iudgements of ; God than you are, and thlt youremaineasigno- ', rant and carelefTe as ever you were , the reafon is, •becaufe you doe not believe : you want a truefa- N 2 vi p o The Saints Spiritualljlrengtk \ ving and applying faith, for if youhad that,the word would worke other cffcdls in you , than it doth. If one (hould tell a man that fuchorfuchabenefitor legacie is befalnc him , that would raifc him unto great honour , though before hee lived but in a meane. condition, now if .this man did bur believe it, tbenfurely he would repyce. Truly fo, if you did but btkevetlut Chrilt , and grace, and falvati on were fo excellent , and that holimfle and the ftrengthaing of the inward man, would bringryou unto lb happie a condition .and eitate, astpbeethc i Heires of Heaven, youwould rtioycc in C h, n r. s*t and grace onely* Agdine, if you did bele£re that the Word of God is truc,an J that God is a juft God : ; If the drunkard did but beleeve that^drunlcardsfhall ! bee damned ; Or if the Adulterer did hut beleeve : that no Adnlterer fliould inheritc the Kingdome i of God and Christ : Oiv if the Prophane perfon and the Gamefter, did but beleeve that they muft give account for all their mif-fpent time and i- j die words, and vaine communication, they would I not fport themfelves in their finnes, as they doe. j Againc, if men did but believe that God calls whom and when hee lifts , and that many arecalled,. but few are chofen , that is ,' here is a Church fi 11, but ic may be but a few ofyoufhall befaved $ I fay , if men did but believe this, they would not furely deferre their repentance, they would not put , off the motions of thf Spirit, but they would ftrike vvhileft the Iron is hot, and grindc whileft the wind blowes, but men will not beleeve, andthere- 1 fore The Saints SpiriuallBrengtb. p 1 fore icisthactheygoconinfifiaeas.they doc : Ic is pot So for earthly things * me$. are, eafily brought to believe any promife of them- ; a$ far esampie, if ,oae ihould:comc and tell "a man ofacommodi- j tie , which if hee weuld but buy and Jay by him, it j would in a fhovt timeyeeld: ft hundred for one -$. \ phhow ready will men bee, tobuy fuch acomnio- Hitie with the wife Mer Chan t , Mat.:H, 44. They •would fell-alUM ever they had to buy this : oh that wpuldbe by thos wifefor their foules: belov- $1^1 ypu this* rfay of 4 commodity , thefeeft,vthe rM&eft g the prpfitabl^ft eommaditie that $£* vps* bought, even > Chrift and grace-v and; fakaticb:; which if you willbut lay out your (fock^oC grace •t*d>j>uy him, you (hall have him-, thai is, if you have butiadeft^ to receive Clnift, and J^him-upiH your hearts * I tdl;youit.wUlye€ld>oj:a-litwlred for one. j Nay , Chrift the commoditie:himfelfe faich, itJ Marktio. Hee thtt forfaketh father and mo- ther 9 md mfe^ mi 'children yjMMfi > firptyjtkt > fa$rtceHt&\h^ ; but men wilLnot beli?v£ Jr, but a time will come when yesi fliall fee it to.betrue : andbefoole your felves 9 that you Loft h precious a bargaine as Chrift andfal- falvation < is v for the disbwrfing of a lktk profit 3nd pleafure, but as I Md before, tW difference lyes here, men want faith, and hence it is , that' they negkft the {lengthening of the inward man > and are fo over-burtheped with loflTesandcrolTes, be- caufc they want faith j Aad f o much Ion he third difference. N 3 Mar. jo. ■ 9l 4? Diffe- rence* Romi*i4< a Tim.*. J. The Saints Spiritual I flrengtk The fourth difference is this , the naturall ftteflgth leader a- man but unto a forme of godli* nefle, but the fpifituall ftrcngrtvleadesamanunto the power of godlindTe : I call that the forme of godlineffe, when a man doth perforxne, or doea- ny thing with carnall affe&ions not to a right end, and this is knowne by this, when they fall away from that ftedfaftnefle, or forme arid (how of hoh- nefle that they Teemed to have : this forme of god- liaeffe is the fame with that in Reb, 6 • A rafting of the Word of life, and yet notwithftanding fall 4- way : they feemed to have tafted of faving grace,' and to Have the power with the forme, but it was not fo, becaufe they continued not : they loft that forme which made them feeme to -bee that which now itappcares they were not* Againe , I call that the |K>wer of godlineffe which is performed by the divine power , force and efficacy of the Spirit. £«*.*. 14. it is faid, that the Gentles , that were not under the law did by nature the things con- tained in the law : that is, they did it by the effica- cy and power of nature, Sembf ably unto this is that of the fameApoftle, 2^,2.3. in the latter time men {hall come in a forme of godlineffe , that is ., with a forme in (how without fubftance or power of the Spirit : but the inward -ftrengch which is the inward .man doth not onely teach you to doe , but alio it teacheth you how to doe them; but men that have but a common ftveogth, have fomebubks to good' $ and they feeroe to have this.ftrength, becaufcthey have the law of nature written The Saints SpirituaUUrmgtb. p 2 written in their hearts ^aod they may promife much 5 and yet he is notfpirituallyftrGng, becaufe he cannot doe fpirituall anions in a ipirituall man- ner 3 for hee goes about that with a naturall ftrength which (hould bee performed with a fpriri- tuall ftrength, i Pet* i. 5. Who are kept by the few- er of God through faith , umo falvation : when a man is truly regenerated, when he hath not power of his owne to doe the Will of God , then hee hath the fpirit to helpe him , that is 3 they are not onely kept by the power from evill, but alfo they $re inablcd to doe good by it. The fifth difference betwixt the naturall and fpirituall ftrength, is this , that which proceeds from the fpirit is alwayes joyned with relu&ancy of the will , but in the naturall ftrength there is iiorelu&ancy , becaufe there is no contraries , but in the fpirituall man there is two contraries , the flefh, and the fpirit, and you know chefe can never agree, but they aire ftill oppefing one another, as for example , a man that is going up a hill , hee is in labour andpaine, but a man that is going downe a hill goes with much eafe : fo there is much labour and paine , which a fpirituall man takes to flibdue the flefti , but the naturall man hath no relu&ancy at all : hee hath no fighting and ftrugling with cor- ruption , but hee goes without pain° becaufe hee is but one , and one man cannor bee divided agai-nft it felfe , but in every fpirituall man there are two men , the old man , and the new man , the flefh and the fpirit , and hence growes that fpirituall corn- bare, 1 Pet. 1. 5. 5. Dift. renee. 94. The Saints Spiritual! jlrengtb. Rom. 7.2 J bate, C7^/. 5*17. The flejh luffeth againfi the Jptrit^ and the $ ir it again fi thepefb, that they cannot doe the \ things that they mould : thefe tw<3 men in a regene- rate man ftrive for mafteries , and fo hinder one the other. Yet know alfo that in the naturail man there may bee relucfhncy in the will againft fome I particular finne , as covetoufnefle may ftrive a- gainft pride , and pride againft niggardnefle, yet not fight againft it asitisafinne, butasitcrofleth and thwarteth his pride. Againe , know that a naturail man may have relu&ancy in fome part of the foule, as in the confeience , which is fenfible of finnc ; and hence it. may convince the man and the reft of the faculties , notwithftanding they are at peace: but wherethisfpirituallftrengthis, it is in all parts not one faculty againft another but all are fighting againft finne in the whole man : now the reafon that there is not this relu&ancy againft finne in e. very faculty in the naturail man , is 3 btcaufehee wants faving grace $ grace is not in the faculty op- pofire unto the corruption that is in it : but in the I holy man there is, and therefore hee is like Rebeck**, I they have two in them , Iacob and Efau : the flelh I and the fpirit , and Paul complaines of fo much, Rom. 7. / fnde another law in my members rebel- 'ding againlt the law of my minde , that is, I finde ! fomething in me that is contrary unto me : In my ! members , that is, in my body and foule, notwith- ftanding ; firft, I hate the evill of finne as being I inoft contrary unco grace, but yet I cannot avoyd it, I cannot doe the things that I would : but the m> / turall 7he Saints Spiritnall ftrength 95 curall man doth not hate the eviil of fine other- wayes than as it brings puniihment : Secondly, / delight in the Law of God in the inward mm> that is, hovvfoever I am violently carried unto the com- mitting of finne, yet it is againft the defire of his foule,hee hath no pleafure, hee can take no delight in it, for his delight is in the inward man : but the naturall man takes Gods Lawes as burthens, and therefore hee will not fubmit himfelfe unto them becaufe he is not ftrong in the inward man : he pro- mifeth, but hee performes not 5 hceyeelds, and yeddsnots heeyecldstofomething, but not toe- very thing : And thus much for this laft difference betwixt the naturall ftrength and the fpirituall ftrength. Is itfo, that the ftrength of the inward man is to bee defired above all things, then as it was in the firft place for reproofe, fo inthefecondplace it may ferve for exhortation to all men , that they would labour to grow ftrong in the inward man, and that they would now at laft gather the fragments of their thoughts and defires which I have beene formerly fct to get other things, and now wholly imploy them for the getting of this ' ftrength, and fo much the rather becaufe other things are but. as the huske without the kernel!, or as the fcabberd without the fword , which will doe a man no good when hee ftands in need of them • as for example, to bee ftrong in riches and honour and credit, ( and yet this is all the ftrength that mod men defire) will doe no good O when Vfe I p6 7 be Saints Spirituall ftrength. \ when.yce come to wraftle wirh finne and death. But for to be ftrong in the inward map who jtcekes or enquires after it C I know you would be ftrong in all earthly ftrength: but I befeech you above all things labour to bee ftrong in the inward man. Ic is the folly, ..weakenefle, and fickneffe of men, they looke. all without the doores, unto the ftrength of the outward.man, oh that I could but perfwade you as I faid before to gather the reft of your thoughts and defires together, and fet the foule in a frame of grace that you may mortifie thefe inordinate affections which keepe backethe ftrengthning of the inward man, as covetoufnefle, pride, plealure, love of vaine glory, and the like $ then it would bee bit an eafieworke and no bur- then unto you to ftrengthen the inward man; but here menfticke, the way is too narrow, it is a hard matter to perfwade men untoir, that there is fuch excellency in the one and not in the other, that grace is the better part. Therefore that I may the better prevaile with you to ftrengthen the inward roan, I will lay downefomemotivesto perfwade 1 you to ic. i . Motive. J The firft motive to move you to ftrengthen the inward man, is, becaufcyour comfort lyes moft in the inward man : even all your comfort, and there- fore to ftrengthen thar, is to addeunroy cur com- fort : as for example, the Sunne brings comfort with it becaufe it brings light, thereforethemore light the more comfort, Jo the more of the in- ward man you have, the. more light and joy. Now Jbe Saints Spirituall jlrength 97 Now the reafon wherefore the inward man brings the moft comfort is, becaufe it is the greater facul- ty, and the greater the faculty is; the greater is ei- ther the joyortheforrow, as for example, take a man that is troubled in minde. None fo humble, fo penitent, fo forrowfull as hee : and therefore it is faid, that the Spirit of a man will beare his infir- mitiesjbut a wounded fpirit who can beare t a man may be ableto beare any outward trouble, but the griefe of a troubled mind who can t on the contra- ry take a man, that is at peace with God, who fo joy full and comfortable as hee if now the outward man is the leffc faculty, and therefore it is capable of the lefle comfort: it doth not in any meafure know what true comfort and joy there is in the in ward man: Againe, what joy the outward man hath in outward things, it is but the opinion of the inward man3 they comfort no more, but as they are efteemed of the inward man,if theinward doe not efteeme them as worthy thercjoycing in, they will not [bring comfort $ Againe, all the paines and labour that you beftow on the outward man is but loft labor, that will bring you no great advantage : but the ftrength of the inward man will arme youagainftloflTes,andcro(Tes, and reproach, that you (hall meete withall in the world, whi- left you are in the way to heaven: Againe, con- fidertb'ac though you bee ftrong in the outward msn, yet you are moveable; fubjeft to (baking and fleeting; but it is otherwayeswich the inward man, it makes a Chr iftian ftedfaft and unmoveable O 2 it 98 The Saints SpirituaB ftrength. it will fo eftablifh the heart in grace, that he will ftand firrae unto Chrift in all eftates. It is with die outward man as it is with the Seas, though the ftrength of the ftreame runne one way, yet if the wind blow contrary, it moves and ftirres, and drives, anddifquietsit: fo when lofTes, and crofles come, they breake the frame and ftrength of the outward man, but the inward man is like the dry ground, let the winde blow never fo violent, yet it moves not, it (lands firme. Againe, in thea- bundance of outward things there is notruecon- tentednefle: Neither in the want of them, where the ftrength of the inward man is, is there caufe of dt je&edneffe. This we (hall fee in AJam and Paul: ^4 dam though hee was Lord of all things,and had the rule of -all the creatures yet when hee was weake in the inward man, what joy had hee, nay what feare hadhenot,whenhehidhimfelfeinthc Garden *. Againe, looke upon Paul in the want of thefe outward things, he is not de je&ed at all, as in \^48s 16. 25. it is faid, that when Paul and Silas were inprifonintheftockes, the prifon rung for joy : now what wasthereafonof it, but this becaufe they were ftrong in the inward man t And therefore you lee that all true joy is that which comes from grace within, and when you rejoyce in that, your rejoycing is good, you ftand then up- on a good bottome ! Alas>you thinke to have con- tentment in your riches, but you will bee fooled by them: they will deceive you, if yoa build up- on them you willbuild without a foundation, and goe A&s 1 6,i y. Tk Saints Spiritual! ftrength. 99 goe upon another mans legges : now were it not farre better for you to get legges of your owne, and build upon a furc foundation i and this you {hall doe if you will ftrengthen the inward man. Againe confider, that if you doe not ftrengthen the inward man, you will have wicked thoughts in your hearts and evill a&ions in your hands 5 were it not better to bee ftrong in the inward man and to have holineffe , and grace in the heart t Let this therefore move you to ftrengthen the inward man, becaufe your comfort lyes moft in the inward man: Thus much for the firft mo- tive. The fecond motive to moove you to ftrengthen the inward man, is this: if you labour to ftreng- then the inward matr, you (hall thereby pleafc God. If a man had never fo much ftrengtft, yet if it be not the ftrength of the inward man hee can- not pleafe God, hee cannot performe any holy du- ty, in fuch a holy manner as Go d will approove of, and therefore the Prophet faith, That God doch not delight in any mans legges. He cares not for any mans ftrength, bee it never fo great and ex- cellent, except it bee the ftrength of the in ward man, and on the contrary, hee regards the holy man with bis ftrength, though our wardly weake, as in Eft. y 6. 2. 1 will dwell with him that is of a cmritt and humble #int, hee that is of a contrite fpirit, he isfpiritually ftrong, and therefore I will dwell with him: now whatisthereafon,thatmen feeke fo much the favour of Princes* but becaufe ____*Oj they i~J Motive *■ Ifaiah $6.1, IOO 7be Saints Spiritual! ftrength. Ioh. I7*4>f- Ioh.*f.&. chey may be exalted unto honour,then why fliould not you much more labour to bee in favour, and have familiarity with God, who is the King of kings, and Lord of lords, who hath power to exalt one, and pull downe another; now if wee could but bring our hearts to beieeve this, that in ftrengthning of the inward man, wee (hould get and grow in favour with God, then men would bee tttrred up to fet upon this worke : yet withall, you muft know that by the ftrength of the inward man, you doe norpleafe God by merit, forfo Ckrift only, and none but Chriftpleafcth God: but when you ftreng. 30.22,3 0. the Wife mans fpeech there, may ferveto fa forth the excellency of that man, that is ftrong in tife iow^oipaan,: there are ^things* faith he>tbat arde^miex^ iJuion, a Hee Goate, a Greyvliound, and a King, before whom J there i$ no, (landing. So hee tha* is ftrong in the inward man \ Firft, hee is as a Lion>tbat is, hee is ftrong in gqi&j : Secondly, he is as a Grey- hound, that is, h^jsrwifcintheperforn?am;eofall holy duties : Thirdly, ht is as a Hee Goate, profitable to God and the Church, Fourthly J& is as a King, to ruleat>4 MMi%Azhi$ ;b&fe §ffeiV but to defiie to bee ftrong 5 for if you could but bringyonr hearty unto this ; but to ckfiretobeftrengthencd,itwillbea great meanes to move you to prevaileagainft whatfoever may feeme to hinder you from it ; I fay, if y 011 did but defire it : if you did but know the excellency of thcinward man , it. would worke a holy defire in you, and a true defire will let no meanes efcape, that may further ir. This is the fame meanes that Chrrft^fesuntohisDifcvptes,wheinhe would have them in lore with Faith, if you had Fakh, yea j but as much Faith as this grainc of Muftard feed , you fhould bee able to remove mountaines;, if you did but know-the excellency p£chis the more unfit and undifpofed you will finde yourfelves* So you may thinke you may prophane one Sab- bath, negle&ing therein the dutyes required, and ferving not G o dv, but your owne lufts : but belo- ved, it will make you fecure,' the more a man doth in this kinde th? more he may doe : for this is true in every Art every a&4begetsahabite, and a ha- bice brings cuftome : fo it is as true in good things, the beginning of gpod brings m&nypar- ticular good things, and therefore if you can but get your hearts in a frame of grace, you (hall fjpcje a fup ply of grace, bec^fe 0irift faitfc,Jf hot fiotyci Wfftfi [i u&kfokdrMe &&**■•''&& that hath grace, and is careful! in the ufe of the meanes by Gods appointment, hee (hall thrive in holinefle: fo(t if you but :once get the beginnings of faving grace, and be i&duft rip_us,;^d vigilant and careful! toimploy them, yop \vill in time grow ftrong;] you knov? iwh^t Chrift ..{"aid unto the fervant that had ufed his Talent well, he had more given him, {o if you beediligent in the ufe of the meanes, the inward mar* wUlgro w ftrong ; bm fttf t he ufing of the meanes obferve theft rules. . The firft rule, that I would have you obferve, if you wou\d have the meanes effe&uall, is this, iyou muft ufe, all. the meanest for if you ufe but a i part of the meanes^ yoa will riQtgrowftrong: as Q ; \ Rule "-< •• " ■> ■WIAHrWL* 112 Ihe Saints Spiritualljirength u i. Rule. it is with the body, fo it is with the inward man: a man for the health, and growth of the body, will life all meanes, labour in health, PHyficke in fickneffe, recreation tor the whetting of the fa- culty: in a word, hee will ufe every thing that hee may ftrengthen the body, thus you muft doe for the ftrengrhning of the inward man, you mud ufe all meanes as hearing the Word, receiving the Sacrament, Prayer, Meditation, Conference , the Communion of Saints, particular fefolutions to goad,or elfe theinward man will not grow ftrong : thcfe are the food that the inward man feeds upon, it is with the inward man, as it is with a plant, if you would have a plane to grow, then you muft fet it in a good foyle, you muft dig about it, and dung it-; but if you be careleffe where you fct it. It •will not profper and thrive : even fo if you do not adde fatneffe of foy le unto the beginnings of grace; if you doe not ufe all the meanes, as the Commu- nion of Saints, and Prayer, the inward man will not grow ftrong, but wither and dye $ you will be dwarfes in grace, and holinefTe. - Thefecond rule, if you would have the meanes effe&uall, is this, you muft looke that you per- forme holy duties ftrongly,- for then the meanes ftrengthen the inward man, when they are done with ftrong affe but becaulc they ufe meanes of growth, but by fits, and haltneffe, that is, they are not conr ftant in a good courfe of life, they arc ftill off and on the rule : fometimes the fliot will bee fliort, and other times they hit the marke : they come feldome unto the meanes, now and then they pray,and now and then they make ufe of the Com- munion of the L o * d 3 this inconftancy joglges the faculty, and weakens the habite : and therefore it is unpoflible that you ihould thrive in grace ex- cept you beconftant: the Apoftle/^wcals them unliable men, let thefc never thinke to receive ftrengtl\in the inward man, till they come to more ; conftancy in good. Therefore labour to bee con- ftant in prayer, conftant in hearing, in meditation, in the Sacrament, in Conference, which if you bee not, you will not grow ftrong in the inward man. The fourth rule, if you would have the meanes effe&uall , is this, you muft take heed of depen- ding upon the meanes without God. For know 0^2 that! 3. Rule. lames x.f, 4. Rule. ii^ The Saints Spiritualljlrengtb. U Sigtiti 2. Signi, ■ that the meanes without God, is but as a penne without Inke, a Pipe without water, or a'fcab- berd without a fword. They will not ftrengthen the inward man without God: for ic is the Spirit that puts life in the meanes, and yet you muft not cut off the pipe from the well-head : youmuft not depend upon God without the ufe of the meanes, but you muft ufe both: that is, firft feeke to God, and depend upon him for the ftrengthning of the inward man, and wit-ball ufe the meanes con- ftantly , beeaufe as water is carry ed from the Well-head unto the pipe, and fo from the pipe unto many places, fo the meanes are as pipes to carry grace into the foule t Therefore ufe them, and cut them not off by careleflenefle 5 if you doe, you will cut off the ftrengthof the inward man. The third meanes, if youwould ftrengthen the inward man is this, ymimjl get r citified ludge- ments : that is, you muft fee that your Judge- ments are right: for men doe deceive them-^ felves in their judgements; they thinke that they have ftrong judgements, and that they arable to judge of things, when indeed they are marvellous weak. Now that you may not deceive your felves, I will lay downc fome fignes of a re&ifyed judge- ment. The firft figneof are#ifiedjudgement,isthis, you fhallknow it by your conftancy : fo much con- ftancy in good, and fo much is your judgements rectified, and on the contrary fo much inconfhn- cie, The Saints Spiritual! Hrength. 115 ci^and fo much weakenefTe ; as for example/vvhen a man hath propounded a rule unto himfelfe, and is not conftancinic, it argueththat he is weake in his judgement, becaufe he keepes not clofe to the rule 3 or that there are ftronger, or more arguments to the contrary, which makes him to fall away, and fit dowae from the rule 5 and hee is thus pofed,be- caufe hee is but weake in judgement : as for exam- ple, if a man fliould come and proffer a man one hundred pound, not to leave fuch an a&ion, and another man (hould come and offer him two hun- dred pounds to leave it, if the man bee weake in judgement, hee will bee dra wne by the greater re- ward, though itbeeevilL: therefore if you would not bee beaten, 1 and made to fit downe by ftronger feeming .argument s^ than you have indeed in your fclfe, then you muft get your judgements redifi- ed : thcrfore examine your felves whether your judgements be re&ified, which you fliall know by your conftajocy in holy duties : if a little profit or pleasure will draw you away^. whatfoever you thinke of your felves, your judgements are weake. The fecond figne, whereby you fhallknow whether your judgements arereftified, is this, Ex- amine whether your paffions be ftrong, forftiong paffions have weake affe&ions unto good, when the paffions of amanareftrong, they weaken the undemanding, they weaken the will, and the affe- ctions, as touching the truth, and therefore Paul in ^3s 14. 1 5. when they would have made him a ' Q3 __godv 2. Sign*, Afts 14. x 7. I u6 7be Saints Spiritual! ftrength. I Sam. 11.6 Aas4«52' $.Signc. {god, hee cries out, Wearemenfubjeduntopafli- ons as you are, that is, full of weakencffe, as if hee • fliould fay, your paflion in this thing proves your I weakeneffe of judgement : therefore labour to have ftrong affections to good , for this ftrength I in the affe&ions , comes from the inward man. * Againe, the ftrength of the affe&ions unto good, (how the abiding of the Spirit in the foule,as i Sam. ii. 6. It is faid, that the Spirit ef the L o r d came upon Saul, and he was angry : thatis,hisaffe- ftions were ftrong for Gods glory. In Alts 4, 32. After that they were filled with the Holy Ghoft they $eake boldly ; they had ftrong affeftions for Gods glory, and therefore the Spirit is compared unto fire and Oyle: Fire, that burnes and con- fumes , and Oyle that mollifies and foftens , fo doth the Spirit. Therefore examine, whether you burne in the inward man : fee whether you have ftrong affedionstogood; if you have, you are ftrong, if not, you arc weake : and againe, fee what cheerefulneffe you have : examine whether your hearts are foft and tender, and plyable,then it is a fignc that the Spirit is there : it is true, a ftrong man may have paflion, but it is but now and then, it continues not, it is not alwayes, yet fo much paflion as hee hath, fo much weakeneffe there is in him : thereforclabour to overcome your paflions* The third fignc whereby youfliall know whe- ther your Iudgemenrs are re&ified or no, is this, examine what contentment yvu have to beare loffes The Saints Spiritual! ftrengtb. \\7 ldflfes and crofles. I gather this out of Phil.q. 12. I can faith the Apoftle, want and abound, / can doe ill things through Chr r « t that fir engthmth mee> examine therefore when you are abuied and reproached for Chnft, whether you can take it rpatiently , can you bee content to fuffer difgrace and reproach for Chrift; if you can, then it is a figne that you are ftrong in Iudgemenr, if not, you are weake, whatfoever yonthinkeof yourfelves. Proverbs 27. faith the Wife man, a wife man is knowne by his dignity, fo I may fay, a manthat is ftrong in the inward man, is knowne by his bea- ring of repioch without feeking after revenge a- gainc : this man is fpiritually ftrong in Iudgement : therefore try your ludgements by your contcntcd- nefle. The fourth figne, whereby you (hall know whe- ther you have redihed ludgements, is this, exa- mine whether you finde your fclves eafic to bee deceived, if fo, it is a figne that you are weake in Judgement, and therefore this is the argument that Paul ufcs wnto women, that they fhall not ufurpe authority over the man, 1 Tm.i. 12. Ipermitnot a woman to beare rule, becaufe fhee was firft de- ceived, fliee is eafier to bee deceived thenithe man, in the judging bet weeue good and evill : as for ex- ample, a man that is weake in judgement is like a chUde, and you know that children will be wonne with Counters, and feared with bug-beares } fo if I you love the world and the things of the world and are wonne by them, feared with the loife of X them, Phil, 4.W 4. Sign** 1 Tim ,-2, j 28 1 1 8 The Sain ts Spiritual I ftrengtb. Stgne. them," you are weakc in judgement : Againe, in things that are good in themfelves,if you ufe them1 immoderately, and then feeke to excufc this' by putting a falfe gloflc upon your doing, you are vveake in judgement : as for example, inftudying the Law, the thing in it felfe is good, but if by ftu- dying of it you feeke to excufe you from ftrength- ning of the inward man, that youhave no time and leifure, yeu are weake in judgement, becaufeyou are eafie to bee deceived : therefore asyou are af- fe£ed with thefe things, and astheyprevaile with you,fo you may judge of your felves. The fifth figne whereby you (ball know, whe- ther your j ^dgements are recftified, is this,examine what you are in the times of try all; asyou are in chefe times, fo you are either ftrong or weake , and fo God efteemes of you ; for God efteemes a man ftrong, as hee is in the time of tryall ; thus hee approved of Abraham • Abraham in the time of tryall was ftrong, and iWin the timeof tryall was ftrong; and therefore G o d fet a price upon I them ; hee prifeth them at a high rate, Abraham is his friend, and /Wis a chofenveffell, a&driot onely when the temptation is paft, but whenthe temptation is prefent, then fee your ftrength whe- ther you have ftrength to mafter particular cor- ruptions, if in this time youftartafide, youhave flawes and much weakenefie in you : you are like a broken bow that will feemc forlhow, as well as thebeft, but when a man comes to draw ir, then it brcakes : fo fome men feeme to bee ftrong in Chrift the, Saints Spirituafrftrength. Chrift till they bee tryed, but when they are drawne then they breake , they have no ftrength to withftand finne $ and therefore it is that God many times fends temptations and affli&ions to this end to try raen , to fee what is in them , whe- ther they are fuch as they feeme to be or no : not that he knowes not before, butbecaufe that by his tryall, others may know what they are : And here God makes a difference in tryals , fome are tryed by fmall, others by great tryals, partly be- caufe hypocrites may be knowne, and partly, be- caufe hee may ftirre up the godiy to get more ftrength § as alfo to wcanc them from depending upon their owne ftrength; therefore in Efa. 40. 3 o. it is faid, Even the youths jhall faint and be wea- ry, that is, he that thought himfelfe to be ftrong in his owne apprehenfion,fhall proove weakc $ And thus much for the third meanes. The fourth meanes, if you would grow ftrong in the inward man, is this, youmuft remoove the excufes and thofe hinderames , which hinder the growth of the inward man , and thefe areefpeci- ally two. The firft hinderance is this , when ycu fpend your ftrength upon other things , and not in the ftrengthningofthe inward man 5 this makes you not to grow ftrong in the inward man : therefore you muft be wife to rake away from thefe things, and fpend more time , and take more paines in ftrcngthning of the inward man \ for this is the reafon that you grow not , all your time and aff> R dions tip 4. Meanes, I. Hinde- rance* no The Saints Spiritual! ftrength. dions are after chc things of the world , and how you may grow ftrongin that, that you cannot mindc heavenly things, Againe, you hinder the growth of the inward man, when you fet your af- fc&ions upon bafe and vile things , this hindereth the growth of the inward man , this man is a weak man in grace^as for example,a man that hath money to befto w at Market,if when he (hall come there, he (hall beftow it on babies, and not on the things that he went to buy , this man were a foo- lifhman, efpecially he knowing, that he (hall be called to an account for it,how he hath laid it out : even thus and much more foolifhare men , when they fpend their time on their pleafures and luft, which are bafe things, and not on ftrengthning of the inward man, they befoole themfelves: and this is that which the Wife man faith , that there is a price in the hand of a foole , but hee hath no heart. When men negledi the ftrengthning of the inward man,they forfake a great price,that would enrich them : but becaufe they want knowledge, becaufe they are weake in the inward man they are not able to judge in the inward man of fpi- rituall thirgs: therefore never bragge of your ftrength, except it be theftrengthof the inward man, and rake heed of negleding the time. Paul would have the gathering for the poore to be be- fore he came,thar that might not hinder him from ftrengthning of the inward man, though that was a holy worke : Ic was a good fpeech of one, who arter that he had fpent much time in writing about Contro- Ibe Saints Spiritual! flrength. Controver fies, at laft concludes , I have faith he, fpene a great deale of time , but not ih ftrength- ning the inward man,the divell hath beguiled me, but he (hall goe beyond mee no more : that time that I have,I will fpend unto another end : It were wifedorae in you to doe the like , you that have /pent and doe fpend your time about trifles and babies upon your lufts , conclude , that now for the time to come , you will gather your ftrength, and bend all your labour and paines to this end, for the ftrengthning of the inward man, and fay in your felves , we had a price in our hands, that is, wee had much time whereby wee might have ftrengthned the inward man , but wee had no heart, that is, we were befooled , becaufe we did not know the excellency of the inward man, but we will doe fo no more, the time now that wee have , (hall bee fpent in this , how wee may bee ftrengthned in the inward man and grow in favour with God. The fecond hinderance that rauft be reraooved, which' is contrary unto the growth of the inward man is ftrong lufts,unmortified af£:<3ions:there are inward hinckrances which rauft be remooved be- fore the foule can grow ftrong in grace j thefe ve- nomethefoule, and keepe off the ftrokeof the Word, it keepes the plaifter from the fore -y as for example, if a man be wounded by an arrow, fo long as the arrow head is in the wound no plaifter will heale it : now as it is in the outward man,fo it is with the inward man,if you retaine any luft,any R 2 beloved 121 2. Hinde ranee. Ill 5. Meanes, The Saints Spiritual! fir engtb, beloved finne , and fo come unto the ordinances of God, you will come without profit, becaufe the arrow head is in the wound , your lufts you keepe unmodified, and folong you cannot be hea- lcd,this keepes the plaifter off the fore : you know what paines the humours of the body will breed in a man , when they gather into any part of the body,and how rhey will hinder the augmentation in other parrs.So, when thefe evill humours of the foule gather together , and begin to reignc and beare rule in the foule, it isimpoffiblethatthe foule (hould grow in holinefle till they be purged away, therefore be earneft with God to purge out thefe humours,whether they be profit or pleafure, or honour, or any other thing, and in thus doing, you (hall ftrengthen the inward man , and the ftronger that the inward man is, the healthfuller the foule is ; I fay, it is unpoflible that you fliould thrive in the inward man, fo long as you retaine a- ny finne, and therefore our Saviour fair h, How can yeebdeeve, feeing you feeke honour one of another y if you retaine the love of credit and reputation in the world, before grace , how can you beleeve 1 You cannot be ftrong in the inward man. The fifth meanes,to ftrengthen the inward man, is this, youmuftget fpirituall courage, and joy: you mud get joy in the new birth ; the contrary unto this, is difcoungeraent,and forrow, nothing fo much weakens the inward man, except fiine,as difcouragement: and againe, nothing foavailea- bletomake a man ftrong, as courage and joy; this j ; The Saints Spiritual! flrength. 123 this was the meanes that Nthemiahufc^ Ntht. 8. when he would build up the Walks of Ierufalem, faith he, be not difcouraged or forrow , for your joy, (hall be as the joy in harveft. NchemUh had a great worke to doe, and what argument ufeth he to make them to hold out , but this to be full of courage and joy : as if he (hould have faid, if you hold your courage, you will hold your ftrength, and then the worke will be eafie unto you: and this we fee by experience:In warrc, great courage, where there is but little ftrength, will doe more then great meanes with little courage \ Iofhua can doe more with a fmall army full of courage, then a great army with little courage { Againe, I fay unto thofe that arc travailing towards Heaven, take heed of giving difcouragcments unto any, for this is the property of the divell,to difcourage men : and therefore this is the reafon that hee makes men doubt of their falvation, to feare their calling, toqueftion Gods love towards them in Chrift , that the way ro Heaven is narrow and hard, and God is pure and juft withall, and thou thy felfe art full of ftrong lufts •> thou (halt never fubdue them, it will be in vaine for thee to fet up- on them j hereupon he is fo difcouraged, that hee neglcdsthe mortifying of fime: but be not dif- couraged , but know that ftrength to refift the lead temptation is not of your felves , it is not yourownej Well then, if it comes not by any power of your owne , but it is by the ftrength of I another. Theo for you* comfort know that hee I R 3 that I 124 6 Meaner The Saints Spirhuall ftrengtb, that gave you power againft a fmall temptation, is alfo able and willing , and will certainely helpe you againft a raging luft: and fo likewife for the performance of holy duties,though yon find your felves indifpofed to pray, or heare the Word, or the like, yet know, that it is God that fits the heart : hee can of unfit, make it fie, and of un wil- ling,make it willing : and remember the promife. Luke 1 1. 14. hee will give the holy Ghoft unto them that aske him : hee will give fuch a fupply of grace, that yee fhall bee enabled to withftand any temptation, therefore if you would grow ftrong take heed ofdifcouragements , and let one Chri- ftian take heed of difcouraging of another Chri- ftian by any fpeech, a&ion, or behaviour , and let Minifters take heed of difcouraging of their flockes: for it is the property of falfe prophets, to difcourage the people from God. And this is the finne of this land , cfpecially of prophanc peo- ple that never thinke tbemfelves well , but when they are carting reproachfull fpeeches againft thofe that labour to ftrengthen the inward man: but this difcovers a great deale of corruption in them , and it is a meanes to pull downe the Iudgements of God upon them. Againe, take heed of difcouragements, bee not caft downe when you meet with fuch as will revile you, and fpeakeevill by you , this will weaken the inward man. This fixt meanes, if you would ftrengthen the inward man, is this, you mttH get faith : you muft labour A The Saints Spiritual! ftrength. labour to bee ftrong in the Lord, you muft goe a- bout all things with Gods ftrength , and not with your owne : and therefore the Apoftle faith, When I dm weake> then I amfir&ng : 2 Cor. 12.13. And I rejoyce in my infirmities, that the power of God may be feene in my weakenefle, that is, I rejoyce in thofe infirmities that difcover my owne wcake- nefle to God , that I may not put any confidence thereby in my felfe. Againe, I rejoyce in my in- firmities, becaufe they aremeanes to humble me. Againe, I rejoyce in my infirmities and weake- ne(Te,becaufe hereby I feele my weakenefle, that I may goe out of my felfe,and depend wholly upon God : therefore when you goe about any bufi- neffe , or performe any holy adion unto God, as you muft doe it in Faith, fo you maft renounce all ftrength in your felves , and then God cannot but profper your bufinefle or whatfoever good you goe about, when you goe about it with Gods ftrength, as Gideon did: and on the contrary the Lord hath pronounced a curfe againft him , that (hall goe about any thing with his owne ftrength, Ier. 17. 5, Cur fed is the mm that maketb flejh bis Arrne, that is, thar goeth about any thing in confi- dence of his owne ftrength without Faith in me: thus you fee, that if you would bee ftrong in the inward man , you muft get faving Faith in Chrift. The feventh meanes , if you would ftrengthen the inward man, is this, you muft get the fpirit, all other waves will nothing availe you , except you -- - get UJ 1 Cor. ii. io. Icr. 17. J, 7. Memes* ud Vottrine. The Saints Spiritual! ftrength. get this,for this is that which makes them effrdu- all , and makes a difference betwixt men. Samp- fon was ftrong, and fo were other men, but Samp- fon was ftronger then other men , becaufe hee had the Spirit , and it is faid of lohn Baptifi , that hee came in the fpirit of Eliah 5 that wliich made a dif- ference betweenc lohn and other men was the Spi- rit, he came in the fpirit of Eliah , hee had the fame fpirit that Eliah had , and therefore hee had the greater efficacy, if lohn had not had this fpirit, he had beene but as other men, therefore whatfoever you doe, labour above all things to get the fpirit, nothing will ftrengthen the inward man, except you have the Spirit, it is the Spirit that makes the inward man to grow ftrong in the foule: And thus much for the meanes of the ftrengthning of the inward man,and for this point: we now proceed. [ By the Spirit: ] The next thing that is to be confidered , is the meanes which the Apoftle lay es downe, whereby they may be ftrengthned in the inward man , and that is, to have the Spirit : that hee would grant you, &c. that you may be ftrengthned by the Spi- rit in the inward man: as if he ihould fay, if you would know what will ftrengthen you , it is the Spirit. Hence note this point. That whatfoever faving, or fantttffwg grace , or ftrengtb of grace ^tvery man hath, ft all proceeds from the fanttifywg fpirit : I fay, all the faving grace, all ftrength of grace comes from the Spirit, yet doe not miftake mce , as if I did exclude the Father The SaintS'Spirituall ftrength. Father and the Sonne, for they worke wgetherin every a to fpeake, to doe, to ufe thofe habits ; which were in them : thus Sampfon by the power I of the Spirit, had power to ufe his ftrength, A its 4. 3 2. It is faid that the Apoftles^^ boldly, that 1 is, they had power, for you muft know that there may be common graces in the heart, and yet want power , but when the Spirit comes , then it puts ftrength in the inward man to worke accordingly. Thus ii; is faid , that the Spirit came upon Saul, and hee prophefied , that is, hee was able to doe more , then before he could doe : and yet know that you may have true grace, and yet now and then for the prefent wantadion, you may want a power to doe ought with it , and it is then when the Spirit feemes to abfent himfelfe from the foule , and this jvas that which the Apoftle fpake oi'mHeb. 11. Brethren yoa have forgotten tbt con- foUtion, that is, your fpiruuall ftrength and power be A The Saints Spiritual! fir ength. be hid as dead and forgotten 5 but the Spirit will returne, and you (hall finde your power to good againe. The fourth way whereby che Spirit ftrengthens grace in the foule,is, by giving efficacy and power unto the meanes of growth, which is a fpeciall mcanes for the ftrengthning of the inward man, for as he fcts up the building > and furniflieth the roomes, and gives power unto thefoule to ufe them, fo that which makes all thefe effe&uall, is this , when he gives power and efficacy unto the meanes that are for the ftrengthning of the inward man : now you know that the Word is theonely meanes to worke new habits , and qualities in us, to call us and beget us unto Chrift. And if the Spirit fliould not adde this unto it : namely ,effica- cy,it would never beget us unto Chrift : therefore this is the meanes to make all effe&uall, it gives a bleffing unto the meanes of grace 5 the Word a- lone without the Spirit , is as I told you , but as a fcabberd without a fword , or a fword without a hand , that will doe no good though you fhould ftand in never fo much need , therefore the Apo- ftle joynes them together, \Jttt. 20. 32. he calles it tbtWordof bis grace, that is, the fpirit muft worke grace by it, or elfe the Word will nothing availe you. Againe, prayer is a meanes to ftreng- then the inward man , but if the Spirit bee not joyned wich ir, it is nothing worth, aod therefore the holy Ghoft faith, pray in the holy Ghoft, that is , if you pray not by the power of the holy S3 Ghoft, l*h + mrkg% A&.to.$2, l3l m The Saints SpirituaD ftrength. Ghoft, you will never obtaine grace or fan&ifica- tion. The Spirit is unto the meanes of grace, as raine is unto the plants j raine makes plants to thrive and grow, fothe fpirit makes the inward man to grow in holineffe : therefore it is the pro- mife that God makes unto his Church in the Scripture, that hee will pewre water upon the dry ground. The heart that before was barren in grace and holineffe, (hall now fpring up in holineffc,and grow ftrong in the inward man , and this (hall be when I (hall powre my Spirit upon them , there- foFe'you fee how the Spirit doth ftrengthen grace inthefoule, by building and fetting up the buil- ding of grace in the foule , and then by furnifhing the roomes with new habits, and qualities of grace, and then by giving power unto the foule to u(e thofe habits to good , and then by giving a bleffing unto all the meanes of grace. The ufeof this ftands thus $ If the Spirit be the onely meanes to ftrengthen the inward man, then it will follow that whofoever hath not the holy Ghoft hath not this ftrength , and whatfocver ftrength a man may feemeto have unto bimfelfe, if it proceed not from the Spirit , it is no true ftrength,tat a falfe and counterfeit ftrength : for a man may thus argue , from the caufe unto the ef&& : the true caufe of ftrength muft needs bring forth ftrong eflfeds , and on the contrary that which is not the caufe of ftrength , cannot bring forth the effeds of ftrength : fo I may reafon, that no nacurall ftrength can bring forth the ftrength The Saints Spiritual! ftrength. ftrength of the inward man , becaufe it wants the ground of all ftrength which is the Spirit : and therefore you may have a flalh or a fceming power of ftrength, fuch as the Virgins hzdy(jaatth. 2 j. that feemed to be ftrong in the inward man, but it was but a fained ftrength becaufe they had not the Spirit : it is the Spirit that mud give you aflurance of falvation and happinefle. And 1 havechofen this point efpecially in regard of the prefentoc- cafion, the receiving of the Sacrament , before which you are efpecially to examine your felves whether you have this or no , which if you hive not, then you have neither ftrength in the inward man, nor any right or intereft unto Chrift : For I may well follow the Apoftles rule, that they that are Ghrifts have the Spirit, 1 Cor. 2. 10. The Spirit fearcheth the deepe things of Go J, which hee hath re- vealed unto m by his Sprit : Ephef 1. 13. You were fealed with the Spirit of promife, Rom. 8. 11. That they fhouldbee rat fed by the Spirit thatdwelletb in them :■ and againe, as many as are led by the Spirit of God, they arethefonnes of God : thus you fee that it ftands you upon to examine your felves whe- ther you have the Spirit : but above all places, there are two places , which prove the necelfitie of having the Spirit , the one is this place which is my text, That you may beftrengthnedby the Spirit in the inward man, and the other is the place which Saint lohnhath in 1 John 3. 14. By this wee know that we are tr an flat ed from death unto life, becaufe we love the brethren: it is a figne co judge of your fpirituall m Matth. »?. iCor.i. io. Eph.i. 1$. Rom. 8, 1 1» 14. ilohj.14. n* I.Si£»i. Matth.j. li. A& i.J. Tbt Saints SpritmH ftrength. I fpirituall ftrength by your love, if wc be united in the bond of love, ins a figne that wee have the Spirit , and having the Spirit, it is the caufe that we are tran(lated,that is,changed$fo that you muft be changelings from finnc to grace , before you canbefaved. Examine therefore, what effe&uall fpirituall ftrength you have, what fpirituall love there is amongft you , and fo accordingly you may judge of yourcftates, whether you have any right or intereft unto Chrift:and that I may helpe you in this thing, I will lay downe fomefignes by which you (hall know whether you have the Spirit. The firft figne whereby you (hall know, whe- ther you have the fan&ifying Spirit or no, is this, if you have the fandifying Spirit you will be full of fire, that is, it will fill you with fpirituall heat, and zeale 5 now if you finde this in you, then it is the falsifying Spirit , and therefore nbn faith of Chrift, LMattb.s.xi. that he will baptize them with the Spirit and with fire, that is, he will bap- tize you with that Spirit whofe nature is as fire, that will fill you full of fpirituall he^teand zeale, and therefore it is faid, e/f ff. 2. 3. that they had tongues as of fire, and againe, it is faid that the A- poftlcs were ftirred up with boldneflc to fpeake, that is, when they faw God difhonoured,this Spi- rit kindled a holy zeale in them, it fet their hearts on fire , it fa their tongues on fire 5 fo when the fpirit enters into the heart of a Chriftian , it will fill it full of heat, and zeale, the hearr,the tongue, the 7 be Saints Spiritual! fir engtb. chc hands , the feet , and all the reft of the parts will be full of the heac of the fpiric. And it is im- poffible that any man fliould have true zeale , ex- cept hee have thefpirit: therefore it is faid that they fpake with new tongues, as the fpiric gave them utterance , they fpake with a great deale of zeale, of another nature and qualkie then they did before : Well then, examine what heat and zeale you have in your anions 5 fo much heate, fo much fpiric : Hee (hall baptize jou with the Spirit and with fire. If you have the fan&ifying Spirit you fhall know it by the zeale that is in you , in the perfor- mance of holy duties, therefore, I fay, this is an excellent figne, whereby a man may know, whe- ther he have the fpirit or no.Now,that a man may kffow this the better, I will make it cleere by this example; Take a bottle that is full of water, and another that is full of Aqua w/^tookeupon them but wardly,and they are all one in colour , but if you tafte, the one is hoteand lively, but the other is cold and raw, fo if you looke unto the outward formall a&ions of wicked men, they have the fame colour that the anions of the holy mea have, but if you tafte them , examine their lives, and fearch into theit4 hearts, you (hall finde a great difference 5 the one of them it may be, may feeme to have life and heate in them , but they want the Spirit : for they have neither a loathing of fiane, nor power to rcfift fiane 5 they may put a £*lfe co- lour upon their avians but it will not hold , they may reftraine fome lulls for fome ends , but fuch T cannot »$* u6 Ths Saints Spiritual flrengtb. i Cor.7. **j cannot m after and fubdue thjm, and it may heat a part of his heart , but it cannot heat all his heart 5 but where the fan&ifying Spirit comes,it heats all the foule, kindles a holy fire in all the faculties v to burne up finne which is there- Aad this wjjwthfc difference bet weene lohn Baptijls Bjptifme,and the Baptifme of Chrifh him would baptize them with water ; but C irift in the fpirit and with fire : therefore examine what heate :here is in you a- gainft evall,and what zeale there is in you to good, are you cold in prayer., in conference, in the Com- munion of Saints , it is a figne that you have Hoc the fpirit : it may be you heare , and readc , and pray, and confme , but fee with what heat you doe them. Is it with you in thefe things,as the A- poflle would have you to be in earthly, 1 Cor. 7. 30,31. Toferrow, as if jet for row td not j to ufe tbt\ world as if you u fed it not : doe you pcrforme holy duties with chat coldneffe as if you cared not whe, ther you did rhem,or did them not, doe you heare as if you heard not , and doe you receive the Sa. crament as if you received it not,and do you pray as if you prayed not , and doe you love as if you loved it not : then furely,ycu have not the Spirit: And on the contrary , if you finde fpiriruall heate and zeaie in you , a nimblenefle and quicknefifc ro good , it is a figne that you have the Spirit, for it is the propertie of the Spirit to heate the foulc j therefore the Prophet faith, That the zeale of thine Houfe hath even eaten mee up : Intimating , I have fuch a meafure of zeale wrought in mee by thy Spirit. The Saints Spiritual! ftrengtb. Spirit, that I cannot Tee thee in the leaft meafure difhonouredjbut I muft burne with zeale. There- fore examine, whar zeale you have for God and godlineflejare you hot for thethings of the world, and cold for grace and holimffe; whatfoeveryou thinke of your (elves, yet you have not the farci- fying Spirit. There is not a holy man or woman, that belongs unto Chrift, but they have this holy fire in them* and yet 1 would not have yoa to miftake mee, as if every Chriftian did attaine unto the like heate and zeale as others doe: For you I muft know that fomc have more, fome have kffe, according unto the meafure of the fan<5Hfying Spirit that they have,but this you muft know,that you muft be full of heate,full in fome meafure an- fwerable unto the meafure of the ftn<3ify ing Spi- rir$ but if you finde no heate at ail in you,tbenyou have not a graine of the Spirit : not to be hot is to bee!uke*warme, and luke-warmeneffe, is that which God hates ; his a temper mixt, which is both loathfome to nature acd odious to God. Revel. 3.15. the Laodiceans were neither &tf nor cold but lukt warme, that is, they had neither heate to good,nor fo cold as to fbrfake the truth. Sinne and holint ffe ftood in tquilibrto together, and they had as good a mindc unto the one , as unto the o- therj now bccaufe it was thus with them , there- fore faith God . / mil (pue them out , and then in the next verfe, hee exhorts them to 1st zealous and Amende except you labour to be hot in the Spirit you cannot befaved.?/';*? 2.14. the Apoftle faith, T 2 That 137 RevtI. Mf. i;8 The Stints SpirituaR ftrengtb. Tbdt CbriB dyed , that bet might fur chafe unto him- felfc a people zealous of good xvorkes : this zeale muft doc bee a conit rained zeale, bucawilliog zeale, and if there were no orher motive co move men to bee zealots but this, hecaufe Chrift came to redeeme them , for this end that they might be zealous for his glory , if there bee any fparke of the fire of the Spirit in him , it will burne at C irifts difhonour : and if Chrift came unto this end ro make men zealouj, then furdy Ciirift will; nor ioofe his tnd^ but they that Chnft will fave, Anil be zealous: therefore I befeech you labour to be ftroag in the inward man, and labour to get the Spirit that you may be zealous : but alas, men have drunke too much of this Cup of giddinefie, they thinke they need not bee fo zealous as they are : but I fay, if you be nor, iris a figne that you have not the Spirit: efpeciallyit ftands men now upon, if they have any holy zeale in them to (how it : I fay, it is time you fhould fliow it when you fee fuch halting betweene two opinions , fhow your zeale by hating, and abhorring Popery, and by labouring to draw men from it:efpecialIy,now when we fee men fo defirous to goe into Egypt a- gaine, which is to be lamented in thefe dayes, for which the Lord hath ftretcht out his hand againft us : but where is our zeale i what fpirituall heate is there in us , where are thefe men that at fuch a time would have becne hot and zealous + nay, where are the generation of thefe men * furely, they are all gone, for there is no heate and zeale left:: f The Saints Spiritual ftrengtb. W left : it is true we abound in knowledge ; we have the fame knowledge that they had , hut we want their zeale and fpirit , and we have the fame gifts but we want their Spirit: but let us now at length (hew our felvcs to be in the fpirir, to have the Spi- rit in us, by our zeale againft evill. But you will fay that many holy men that have the Spirit , yet are not fo hot and zealous againft evill but are marvellous milde and patient : there- tore a man may have the Spirit , and yet not bee zealous. Firft, to this I anfwer, that holy men may have pits, wherein they may be f aloe. They may have drofiTeaAvell as Gold, and hence they may bee drawne by a ftrong paflion and luft , not juftly to weigh finnes aright , whence arifeth remifleneffe, and negIe#,both in doing good,and refifting evill: but this in a regenerate man , I call but a paffion becaufe it continues not : for prayer,and the prea- ching of the pure Word, will recover this againe, that is, will recover his ftrength and make him zealous againft fianes5but if you fee a man ( what- focver profeffion hee makes of Chrift ) that can winkeatfiwe, and not bee moved at it, and the Word nor prayer doth not kindle this holy Fire in him , then certainely that man is a dead man 5 there is no fparke of holineflfe in him : therefore I may fay unto every holy man , as they were ufed to lay to Hanmball, that hee had fire in him , but hee wanted blowing: fo I fay unto you if you I have the Spirit, youhave heate in you, but if this <_ T j heate Objctt. I tAnftfi* 140 Anftf* 2 * The Saints Spiritual! firengtb. ■■"■ ■ ^ ' hcatc doth not sppeare at all times , or at fome- times , it is bccaufe it wants blowing ; for when they have a juftoccafion toexercife theftrength of the inward man for Gods glory , they will fliow that they have zeale in them, and be hot and lively to good , and not dead in fiane : for this is the difference bctweene a man that is dead , and a man that is in a fwone, take a man that is in a fwone , if Aquavit* and rubbing of his Joyats will not recover him it is a figne that he is dead,fo if the Word will not worfce heate in you, it is a figne that you are more rhen in a I wone,y ou are al-' ready dead in the inward man : it is faid of the A- damant it will not be heated with fire , fo I may fay, if the Word will not heate you when you are rubbed with it,is a figne you are like the Adamant dead unto grace. Secondly to this I anfwfcr,thathowfocver fome men that are fan&ified are not fo zealous as are fome hypocrites, which is true ; yet I fay it is no good argument to fay , that becaufe counterfeit drugs , and wares have the fame fent and fmell, that the good wares have , that therefore they !«re as good > or that the good wares have not the like 5 but it were better to fay that they have not the fame, and that the difference k in this, that the affe&ions have a falfe dye and glofle put upon them : and fo there is a falfe and counterfeit zeale, and there is a true zeale. As there may be yellow peeces counterfeit, afwell as yellow peeces true cnettall , fo there may be counterfeit fire, as well -" The Saints Spirifuoiftrength. as true fire $ this then I fay,tnen may be fandified, and yet be milde,and not of fo hot and fiery a dif- poficion. They may not fo burnc in the Spirit as others doe, but yet it is not good to conclude that it matters not therefore whether you be z:alous or no : for howfoever it is true in him , yet it may be fuife in thee, and know alfothat this meekenefle is joyned with much holy Zeale, though it be not outwardly exprcfied 5 for as certainely, as where true fire is, there is heate, fo where there is the Spirit, there is zeale , therefore examine whether you have heate in you, if you have not, you have not the Spirir. The fecond figne whereby you (hall know, whether you have the fan<5hfying Spirit or no, is this : If pa finde that yoa are not onely able to doe more, then you could naturally $ hut you have alfo bo- Imeff'e joyned with it. This figne I make of two parts , becaufe a man may do many things that may carry a (how above nature and yet want holine(Tc> but if they bee a- bove nature, and then have holinefTe joyned with them , then it is a figne that you have the fan&ify- ing Spirit. Firft, I fay, it will make you to doe more then you could doe by nature , i: puts another manner of ftrength in you , by which you are able to doc thefe things, which before you were not able to doe 5 as tor example, it will worke in you a pati- ence above a naturall patience ; this wee fee in Chrift hirafelfe when he was crucified he opened not' 141 2. Signc% Hblmfie 14* Matth. i J. $ i. A&s 16, if. Acts 5.41. Aft* 4. 14. 1 Sam.i8,x». Ierc.31.34* i»-. in- . - ,. ..7*. ■■ ■ . 1 ■ Tfo Sd/att Spirituall ftrength. not his mouth, he was like a lambe ; he had more then natorall patience: this is true hi Paul,Peter,z$d the reft of the Saints, Againe, it works in us love above a naturall love, therefore it is faid, that Chrift was full of love , hee had companion on the multitude. Againe, it workes in a man a joy more then naturall joy 5 this wee fee in Paul and Silas, when chey were in prifon they fang for loy, and the Difciples in the Affs, rejoycedthat they mrethought worthy tofuferfor cbrifl. Againe, it workes in a man boldnefle , above naturall boldncfTej and therefore it is faid, ^^4.14. that they f reached the Word with great boldnejfe, that is, withabold- ncfle above a naturall boldnefle : and fo Luther ,he was indued with this Spirit of boldncffe ; becaufe elfe hee would never be fo bold in the defence o? the truth, if he had not had another Spirit in him. Againe, it workes in a man wifedome, above a na- turall wifedome, 1 Sam, 18.12. it is faid of David, that the Spirit of the Lord wts with him : and there - fore Saul was afraid of him ; and fo Abimelech fea- red Abraham , becaufe he faw in him a great mea- sure of wifdome and difcretion. Againe, it works in a man ftrength above naturall ftrength 5 becaufe with the ftrength of nature , they have another added to it. Againe , it will make you fee above a naturall fight 5 therefore it is faid, they /hall not need to teach one another , but they (hall bee all taught of God : they (hall fee into the excellencies that are in God, Now examine your felves,whe- ther you have the Spirit or no, 1 fay,by this if you have the Saints Spiritual! flrengtk have this power to worke above nature. For if you have the Spirit, you (hall finde your felvesa- bletokeepe downe yourlufts, have power and abilitic to fandifie the Sabbath , power to pray, power to fceare, power to conferre, power to me- ditate, power to love, power to obey, all above nature ; a power to forfake life,and libertie3riches, and honour, pleafure, and all things if they come in competition wkhChrift, which no man will doe except he have the Spirit. Secondly , as it gives ftrength and other excel- lent qualities above nature, fo ic addes unto it ho- linefle* it puts a tin#ure,and a good dye upon all your a#ions,it warmeth thegift of the mindc,and puts the heart in a frame of grace : many men have a kinde of ftrength, but they want hoi inefle and fandtification with it; now a man is faid to bee a holy man, when the foule is feparated and di- vorc ft from things that are contrary to its falva- tion and happinefle , and joyned and united unto Cirift wholly and totally , then and not till then, is a man a true holy man : it is with a holy man in this cafe, as it is with a fpoufe , (bee is feparated ] from others,and united unto her husband : there- fore they that have the Spirit, have holinefle with 1 it : the veflels in the time of the Law they were holy veflels. becaufe they were appointed for Gods worfhip: in like manner, when the Spirit .comes into the heart,it fan&ifics it,and makes him I a holy man , by making him in all his ay mes and ends , to pitch upon Gods glory , and this can no V man MJ 144 Ioh.l7.l7* $%Signe. When by what mcanes the Spirit comes into the heart. Gal.g.i. — ■ . — . ■ — ii. i n The Saints SpirituaQ ftrengtb. man doc till Chrift bee his. As in the Canticles, the Church faith, I am my beloveds , and my belt, ved is mine : that is , becaufe he is my husband, and Iam'hisSpoufe; therefore I will labour to be like him in holinefle, and our Saviour prayeth for this holinefle for his Difciples , lohn 17. 17. Sanftifie them through thy truth , thy Word is truth : the Word is the raeanes to workc holinefle in them: when the Word comes, then comes holi- nefle , but when profit or pleafure comes to take place , then the Spirit of holinefle is as it were pluckt from them , but when they have the Spirit then they fee the vankie of thefe earthly things, and therefore it is that men are deceived with falfe and counterfeit wares , becaufe they want the Spirit of difcerning , but when the Spirit of God comes into the heart of a Chriftian , then it (howes him the vanity of thefe things,and this he doth by enlightning the mind : and therefore it is that they are kept from playing the adulterefles with thefe things , becaufe they have the Spirit of difcerning: Now examine what ftrength a- bovenatures whatcon^un&ionof holinefle have you with ir, what Spirit of difcerning have you : arc not thefe things in you? then you have not the Spirit. The third fignc, whereby you fhall know whether you have the Spirit or no, is this, exa- mine when, and by what meanes it came into the heart , this is the figne that the Apoftle makes in Gal* 3.2. Bid you faith hee, receive the Spirit by the rvarkes Ike Saints Spirituaflftrengtb. workes of the Law or elfe by faith Preached, that is> if you have the Spirit, then tell mee how came you by it, when, and by what raeanes came hec firft into the heart. But here all the queftion is , how a man may know whether the Spirit be come into the heart in the right manner or no. To this I anfwer,that this you muft know, that the onely meanes to receive the Spirit into the heart , the right conveyance of the Spirit into the heart, is by the Word purely preached, when it comes in the evidence of the Spirit purely, with- out the mixture of any thing of mans with it : and further you (hall know , whether you have recei- ved the Spirit by the preaching of the Word , by thefe two things 5 by the antecedent , and by the confequent. Firft,you fliall know it by that which went be^ fore: if the Spirit hath beene wrought by the Word , then there will bee a deepe humiliation wrought in the foule for finne , and then Chrift and the Spirit comes into the heart , and begins tochcereupthe deje&ed foule , and ftrengthens the inward man, and then thereupon there will be a thorow change wrought in the whole man, and it muft needs be fo -y becaufc the nature of the Spi- rit is, firft to pull downe what mans corruptions bath built $ and then to lay downe the foundation of the fpirituall building,humilitiejand then after to reare the building of grace in the foule j as for example , if you would know whether the plants V 2 receive «4J r; I \j±6 I. The Saints SpirituaHfirengtb. receive vcrtue from the Olive ornorthenyoumuft know, thar firft they muft be cut off, and then they rniuft be ingrafted in , and then fee, whether they ihave the facneff: of the Olive, and then, whether they beare the Olive leaves ] fo a man that hath not received the Spirit by the word, he (hill fee it by the ripencfli of finnes,the corrupt branches,the bitter fruit that comes and is brought forth by him- but on the contrary, if the Word by the Spirit hath cut you downe and humbled you throughly in the fight of finne, and then ingrafted you into Chrift, by working in you a faving jufti- fying faith : and if it hath then made you fat and well liking in grace , that you have brought forth better fruit then you could before , then certainly the Spirit came into the heart the right way , and workes in the right manner: but as I faid, it will firft humble you by the Word, as in loh. 16.8. the Spirit (hall reprieve the world of 'finite, ofrigbteouf- neffe, and of judgement. Firft, hee willreproove them bl (line , to humble them. Secondly , of righteoufnefTcjbecaufc they have not bcleeved the all-fufficiency of Chrift. Thirdly, of judgement, that they might change their opinions, that they might doe thefe things , and bring forth fuch fruit as is agreeable unco Gods Will. Secondly , confider the confequence , that is, looke to the thing that followes the Spirit where it comes : for where the Spirit comes, it workes a thorow change in the foule ; I call it nor a bare change, but a thorow change 5 for as there may be The Saints Spirhuallftrengtk be a ghftering (hew of ibmething that is like gold,and yet no gold : fo there may be a reflation from finne, and a change from finne, but not truly or thorowly , and fo not at all ; for what will it availe Herod9 to forfake fome finne, and like John well in fbme things, if he will not forfake all, and like John in the reproofe of all: in like manner, what if you change your opinions of fome finnes, what if you efteeme fome finnes to be finnes in- deed 5 if you have not the like opinion of all, jwhatfoeveryouthinkeofyourfelves, as yet you never had the Spirit: therefore if you would know whether you have the fancying Spirit orno in you, then examine, whether there beathorow change wrought in you, that is, whether you doe •not onely efteeme every finne to be fiane, but alfo what fpirituall life you find in you,I fay, you (hall know whether the holy Spirit be in you by this, if you find your own fpirit dead in you, and Chrifts Spirit quicke and lively in you ; and this you (hall know aifo by your affr&ions5if y ou have other af- fedions both to God and Ghrift,to holineflfe & to the Saints than you had before , it iicertaine you have the Spirit; for this is that which fbllowcs the Spiritj.for when the fan&ifying Spirit comes into the heart of a Chriftian, it works another kinde of lovein a man.thcn a man naturally hathjand again, it makes a man to live another kinde of life then he did before, thus it was with ?W,in Galath. 2.20. Thus I Uvtyjet mt I but Chhft in mee, that \%^ there is a proportion and likenefTe,bet weene the life of a V 3 Chriftian H7 Mark.*. 10. Gal i.io. m£ I ill Rom.S.io. f ■ ■ ■ ■ - — ^ The Saints SpirituaU ftrengtb. Chriftian and Chrift, that is, when the Spirit en- tcrs into the heart, then it begins to put offthe old man, and to put on the new man ; it will put off its owne fpirit and ftrength to good , and put on Chrifts wholly : yetmiftake meenot, I fay not, that thefubftance of the foule is changed, for the foule in fubftance is the fame as it was before : but here is the difference , when the Spirit comes , it puts new qualities and habits into it , alters and changes the difpofition of it , gives it that fenfe which before it felt not, and that fight which be- fore it faw not. Hence it is throughly changed,ia regard of the qualitie and difpofition , to what it was , and yet in fubftance remaines the fame : as for example, put Iron into the fire, the Iron is the fame it was in fubftance before it came into the fire : but now it hath another qualitie, it was cold, ! andftiffe, and hard, and unplyable: but now it is hot, and foft, andplyablc, and this change is throughout in every part of it, and yet it is Iron ftill. So it is with the Spirit when it comes into the heart of a Chriftian,he mingleth and infufetb fpirituali life into all the parrs of the foule, and therefore it is faid $ // Chrift be in you , the body is dead as touching finne : but the Spirit is alive. The rbody is dead,thatis,as touching raigning finne: he is like a tree that wants both fap and roote, or as a man that is dead that wants a foule; heeisnow dead, whatfoever he was before : but the fpirit is tit live to God. Therefore examine , if thisthorow great change be in you, fee then whar death there is The Saints SpirituaQ fir ength. is in you to finne , and what life unto holinefle, I call it a thorow and great change : becaufe a little one will never bring you in fuch a frame as to be fit for heaven. And againe, the Apoftle calles it a great change in Rem. 12. 2. be you metmorpbofed, chat is,throughly changed,new moulded : againe, in a Cor. 3. 18. Tou or;, faith the Apoftle, changed from glory > to glory : and therefore confider, that every change will not ferve the turne, but it niuft bee a great change, as the changing of Chrifts Spirit for your owne fpirit , which if you have, then you (hall come out of every affli<3ion, and e- very difficulrie like gold out of the furnace , like cloath out of the die; of Lions you fliall bee Lambes, of Serpents you fliall be Doves : there- fore fee whether this change be in you or no , if this change be in you, then when your old guefts, that is, your old lufts fliall come and finde that his old companion is caft out of doores, and that the foule is fwept and cleanfed, hee will not ftay, but feeke abiding elfe-where: but on the contrary , if your opinions of finne be the fame , if you have the fame lufts reigning4n you, if you ufe the fame evil! company, and have the fame haunts that ever you had , you have not the Spirit, and fo long as you remaine thus, doe you thinke that Chrift will come and fup, and dine with you , and y^c you will not crebut indeed you are dead Rom. 6.8. it is faid jhat they that dye in Christ frail live in him, if you once live the lifeof grace, and have recei- ved The Saints SpirituaUftrength. ved the fan<3ifying Spirir, you (hall never die but live for ever in Chrift : this was the promife that Chrift made unto his Difciples, and in them unto every Chriftian that he would fend the Spirit,and hee fliould abide with them for ever. Therefore examine, if the Spirit doe not remaine in you, and make you conflant in goodie is not the fan&ifying Spirit. Thefiftfigne, whereby you fhall know whe- ther you have the fanSifying fpirit, or no, is this, examine whether it be the fpirit of adoption : if it make you to call God, Father, then it is the fan- dHfying fpirit,G4/.4.6. Wee have received the fpirit ofCddoption> whereby we cry Abba Father, this is the property of the holy man ; no wicked man can call God Father, becaufe they have not amity with God, they neither love God, neither doth God love them. The Apoftle faith, I doe this to prove or know the naturalneffe of your love, they that have the fpirit, they have as it were a naturall inclination wrought in them, to love God againe, and delight in God, and in the Communion of Saints5and therefore our Saviour faith, /0A04.34. It is my meat e anddrinke^ to doe the will of my Fa ther : he that hath God for his father, willferve him willingly without conftraint, as willingly as a man will eate meate. A man will eate and drinke without wages, hee needs not have wages to doe that, fo he that hath the fpirit, hee will de- light in doing Gods will 5 hee would ferve God, though he fliould give him nothing, and this that X 2 God n S.Signt, Gal. 4. ,-.6. 2 Cor.8.8. tohn 4. 3 4. 54 6. Sigrte. The Saints Spirituall flrcngth. God is our Father,it will raife fome like afFe<3ions in us to love God .• Againe,fo likewife in prayer, to have God to bee our father5ic raifeth fome like affediions in us , whereby wee doe not onely be- leeve that the things we pray for, wee (hall have : but we have boldnefle, alfo to come unto him, as unto a Father, which no man can doe till he have this Spirit of adoption 5 Therefore examine,with what confidence and boldnefle you pray , with what reverence you heare, with what affedions you love 5 examine whether you have the Spirit, that doth make you to call God Father. Thefixth figne, whereby you (hill know whe- ther you have the Spirit, or no, is this; you (hall know it by the manner of working j if it change you, and lye combating in you, as G 4.5. 17. The flefh luTtctb Ag&inH tbefyirit, andthejpirit Againft the flejh : if you have the fpirit you will have a conti- nuall fighting, and driving in the Soule, and this will nor onely be againft one,or fornemore parti- cular lufts, but it will be againft all that it knowes to bee finne ; I fay not, that there is onely a dri- ving or a fupprefliog, but a lufting, or a driving and fuppreffing by way of lufting , becaufe a na- turall man that hath not the fandifying Spirit, may keepe dovvne a luft for fome by-refpeis by way of luding 5 becaufe they hate the finne The Saints Spiritual! ftrength* j 155 finneand they fight againft it withcourage.There- j fore examine, what lufting there is in you, what hating of fione, and then fee with what courage and power you goe about the fubduing of it. It is (aid, that lohn BaptiB came in the Spirit otEliah, that is, hee came with that Spirit, that is full of power : you will fight but faintly againft finne, except you have the Spirit* Aft.%. They {pake with Aets^ m- great boldnejfe, that is, they had greater power to ipeake then before, therefore the Lord exhorts all men, in Efa. 31. 3. truft not in them, they aremsn , ira.ji.j and not Gods : as if the very name of men were weakened^, they are men they have no power, it is God that hath power, and therefore truft not in them, but in every thing labour to fee the power of God in it, andfeeke for all fpirituall power to good from God, and examine your felves, what power you have when you pray,what power have you to goe through it to the end, when you heare, what power have you to edification^when you fee evill, what power have you to avoid it, when you are offered the profits and pleafures of the world, what power have you to forfake them if they may proove hunfull unto the inward man 5 if you have ftrong lufts in you, what power have you to fup- prefle and luft againft them 5 therefore you (hall know by this , whether you have the fan&ifying Spirit or no, by the manner of working of it. The feventh figne , whereby you (hall know, 7. Signe. whether you have the fan&ifying Spirit or no , is this , you (hall know it by your carriage in your \ X ,3 words v56 Rom.6.8. Rom.8.14. Gal. 5. 22. The Saints Spiritual! flrengtb, words and adions , and by your Chriftian-like walking and holy converfation,and this is the fame that the Apoftle fpeakes of, when he would affure them of their refurredion unto life, in Rom. 6. 8. If you dye with Chrift , you fb all alfo rife with Chnft Ag&int , if your anions be the adions of the Spirit, proceeding from the inward man, and have fome refemblance with Chrift, (hewing that you are dead with him, then you (hall rife againe to life with him, and then in Rom. 8. 14. heecomesunto the workesof the Spirit, fomany, faith he, a* art lead by the Sprit of God , they Are the fonnes of God, that is, they are lead unto all holy adions 5 and then he comes, in Gal. 5. 22. unto the firft fruits of the Spirit: the fruit of the Sprit, is love, joy, peace, &c. well then, examine, whether you have the Spirit by the adions of the Spirit,and by the wor- king of the Spirit, and by the teaching of the Spi- rit: for it is the Spirit , thatistheDodorof the foule, that teachcth it all fpirituall and faving! knowledge, and therefore the Lord faith, you; (hall not need to be taught of one another,for you (hall be all taught of God 5 that is,mens teaching will never be eff.duall to worke grace and holi- nefle in you except God teach you by his Spirit. Now you muft know that there is a twofold teaching : Firft, there is a teaching of beafts by man , that they may bee ferviceable unto men, which may ferve to put men in mind of this fpiri- tunll teaching ; for as God hath put fuch a nature ioco fc me beafts , that they cannot choofe but 0- bey, The Saints Spirituall ftrength, 157 bey being taught 5 there is a kind of ncceffity laid upon them by God in the very inftird of nature: fo when the Spirit comes into the heart of a Chriftian, it openeth another light in the mind, which makes them to doe Gods will as hee tea- cheth them. And therefore the Apoftle faith, That I need not to teach you to love, for you are taught of God to l$ve one another : that is, there is akinde of neceflity laide upon you: therefore you muft needs love: I grant that fometimes a theefe may be in the high way,but it is for a booty ; and a ho- ly man may be out of the way , he may have flipt afide the way 5 but here is the difference , the one fets himfelfe of purpofe todo evill,but theother is forced unto evill unwillingly, and you (hall know the difference betwecne thefe two in thefe things, if a holy man have gone befides the way , aflbone as the paflion or temptation is once paft, hee will returne sgaine unto the right way , hee will not goe forward nor ftand ftill, but hee will returne : but the other though in fome fence hee knowes it, and is told that hee is offthe rule, yet hee cares not he will goe on forward : therefore examine, what fruits of the fpirit doe you bring forth , and what way doeyoudel'ghtin,areyou io the way ofho- linefife «r Doe you delight to pray, to heare, to re- ceive , doe you love God and Chrift , and the Communion of Saints t then it is a figne that you have the fpirit, but on the contrary if you follow drunkenneffe, and uncleaneneffe, and prophaning of the Sabbath and idleneffe, and goe on here- in* 1 Thef.4 9. Amainc diffe- rence be- tweeneaholy man, and a wicked man. tj* iKing.ip.i^ The Sams Spiritual! ftrength. in, as in your way you had never the fpirit.>A- gaine, confider what are your walkes, that is, doe you follow your old evill haunts, now as faft as e- ver you did, it is a figne that you have not the fpi* rit. Againe, thinke not it willexcufe you to fay, whatfoever your a&ions bee , yet you have good hearts, you muft know that your hearts arc much worfe then your a&ion, as I faid before- for if you had the fpirit, it would not be idle in you, but as it makes the heart holy,fo like wife it fends forth holy fpeeches , and anions unto the life. The working power of the Spirit is excellently kt forth betwixt Eliah and Elizeus. In that ftory it is faidjbat Eltib cafi bis mantle About Elizeus, then prefently Elizeus cryes out, let me goe firft, and take leave of my father, and then I will goe with thee. ElUb might have well reafoned thus with him, what have I done unto thee, or what have I fpoken unto thee, that you fliould thus reply unto mee, as if I tyed thee to the contrary ; faid I any fuch a word unto thee,that thou muft not goe : but there was a kinde of neccfiirie laid upon Elizeus by the Spirit to goe with him , and therefore hee brake out into thefe words, that is, the Spirit nowentred into his heart, that he was not now his owne man , hee muft goe whither the Spirit will have him, and doe what the Spirit bids him, and fo we fee in Kyitts 4. 20. when the Iewes came to Peter, and commanded that he fliould not Preach I Chrift unto them, hee anfwereth, that hee cannot j chufe but he muft preach Chrift: and in the begin- ning , The Saints Spiritual ftrength. nirig of the Chapter you fhall fee the reafonof it, They had received the holy Ghoft and they flake bold- ly .-therefore you fee that the Spirit is not idle,but he is marveilous working and operative, therefore examine what power you have , what adions you have, and what fruit you bring forth. But you may fay , that fometirnes the fpirit feemcs to be dead in the heart ; therefore it is not al wayes working. To this I anfwer that the property of the fpirit is alwayes to worke, and it doth alwayes worke, but hee may fometirnes with-draw his anions of growing, as when a temptation comes : and you are taken in it: there the fpirit feemes to abfent himfelfe by with drawing his power,but notwith- ftanding hee works (till , for at the inftant, there is Iufting,and labouring in you againft it , and af- terwards hee gives you power to returneagaine. Againe , it is not alwayes thus with you , but fometirnes : thus much for this ufe. The next ufe ftands thus , if the holy Ghoft ftrengthcns us in the inward man, then let me ex- hort you above all things tofeeke the Sprit, becaufe it will doe fo: what would a roan defire either for the outward or inward man $ if hee have the fpirit, he fhall obtaine it, would a man be inabled to pray, would a man bee inabled tobeare loffes and crofles : would a man mafter particular lufts, is a man in bondage, and would bee fet at liberty from finne,is a man Spiritually dead, and numbe, is srtnan fpiritually affrighted with finne * would a Y man w Objett. tsfnfar. rfi2, 6o I. Benefit* The Saints Spiritual! ftrength, man beraifed to comfort. Would a man beleeve, would a man walke as a Chriftian man ought to walke, would a man be inabled unto every good, worke, would a man love-in a word, would a man doe any thing that is holy and good i lee him get the fpirit , and he (hall doc thefe and much more. Thus much for the generall , what the fpirit can doe for a Chriftian. Now I come unto the parti- culars, what the fpirit will doe unto them where he comes : and this I will reduce unto thefe foQre particular things. The firft benefit is this that a Chriftian gets by injoying the fpirit, that it purs the heart m a good I frame of grace : I fay, the fpirit, and the fpirit on- ly doth this : and I fpeakeof them that have the fpirit • it fets the heart in a frame of holinefle, and new obedience, which nature cannot, becaufeit keepes it in fufpence. The flefli fuflfereth it not to doe what it would, as to breake the ftubbornneffe of your nature: the fle(h will make you very in- dubious and painefull in evill, but the fpirit will reftraine your libertie in evill: it will not fuffer you to doe what you would , though the luft and the temptation be violent to carry you away after it, but the fpirit will not fuffer you to be carried after that manner, fo long as the fpirit lives in the heart^but if once the fpirit depart out of the heart, then he becomes as weake as water: thus it was with Reuben, Gen. 44. Ruben is become a* weake as water: and he became thus after he had deflfcdhis fathers bed. When luft and opportunity met toge- ther L The Saints Spiritual! firenph. ther they tooke away his ftrength • and it weakens ns, becaufe it drawesthe affetfiens away from God, but when the fpirit comes, thenitcaftsus into another frame 5 asappeares, if wee doe but compare thefe two places together, lames 4. 5. with -^#.20.22. Saint lames faith, that the Jpirit lufleth after envy : it labours to carry us head- long unto the committing of finne , and to the doing of that which is evill$ but then comes thefandi- fying/pirit, anditftayesus and makcsustoluft after good, that is, it binds up our hearts, and fuf- fefs us not to doe that which otherwayes wee would doe: therefore examine whether you are bound with another fpirit that you doe not the e- vill that you would : then it is certaine that you have the holy fpirit 5 Therefore /Win the place before named, laid, that hcwzsbwndwtheftmt for Ierufalem : as if he fhould fay , the Spirit of God bound up my Spirit to goe, that I cannot 0- therwife choofe,therefore what doe you meane to breake my heart, doe you meane to hinder mee, I tell you there is a kind of neceflity laid upon mee by the fpirit , and I muft goe whatfeever doth be- fall me : for it is the office of the fpirit to bind up our fpirits,and therefore in Revel. 1 . 1 o. It is faid, that Iohn was in thejpirit : that is, he was compaf fed about with the fpirit : he was in the fpirit as a man is in Armour, itkeepes I fay our hearts in a fpirituall difpofition, that it fhall not doe the evil] that it would. The fecond benefit that a Chriftian hath by the Y 2 fpirir 161 Tam.4.f.' A6is 20.22. Revel 1. to. 2. Benefit. >( i6i I fa i ah 6. 9, Ioh. 1. j. The Saints SpirituaUftrength. fpirit, is this, it enables a Chriftian both to fee and beleeve the things that otherwife hee would not beleeve. I gather it from that place of the Prophet, ife. 6. p. where it is faid, feeing they fhould fee, and not perceive , and hearing they jhottldheare , and not under/land : they faw but they wanted another fight, which is the fight of the fpirit , and there- fore they cannot fee : a man may have great fight in humane things by learning , and Philofophy, and the knowledge of Arts and Sciences, by thefe he may fee both into naturall and fpirituall things in force mcafure: but I fay hee cannot fee as hee fliould, except hee have added unto this another fight, which is the fight that the fpirit brings $ and therefore it is called the opening of the eyes , and the boring of the eares, and it is the fame that Sc. Iohn fpeakes of, in loh.%. That the light jhine in darkeneffe, and the darkneffe comprehended it not: before a man have this fight of the fpirit, what- foever he fees,yet it is with a great deale of darke- ned, but when the fpirit comes, it drives away this darkeneffe, by giving us another eye to fee thorow it. K^ind the darkeneffe comprehended it not, (o that till a man have the fpirir, he doth nei- ther truely fee, nor beleeve. You cannot beleeve till you have the fpirit, but when you have got the fpirit, then you will beleeve in Chrift. Wee preach Chrift unto all and exhort you to beleeve, but what is the reafon that fome beleeve, ando- thers beleeve not, butbecaufe they doe not fee 5 I they want the fpirit to (hew them finne , to hum- I ble *Ibt Saints Spiritual! ftrengtb. ,and he had it,and that in a larger meafure, then thofe that went before him j fo if you would pray for the fpirir, ycu have his pro- mife, Ink. 1 1. 13. That hee will give the Holy Ghoft unto them that atke him : and this hee doth fpeake by way of eppofition , if you that are evill can give good things unto your children , then much more will God give you his Spirit j that is, if a man will be importunate for grace , and the fpi- rit,as a child will be unto his father forbread,then he cannot deny you. But you will fay, if he were my father , and I his child, then it is true he would give me his fpi- rir,butalas heisnot,for any thing I know, neither my father, nor I his child. To this I anfwer,fuppofe thou be not his child, inthyowneapprehenfion, yet looke backe unto the 8. verft and fee what Importunitie doth, though hee would not open the doore , and give him that which hee would have , yet in regard of the importunity of him that asketh, he will open and give him what he would have : thus doe you though you may have a deniall fometiaies, no anfweratall, or an angry anfwer, yet take no de- niall, and your importunity will at laft prevaile with him: and to incourage you againft former • runnings out from God,the Apoftle faith, that he j grvttb and upbraidcth no man, lames 1. j. As no j iames u$ A a man I 9. 10. otjea. Anfa. x76 Ad, 1.4. AA.1.4. 4, Meanest The Saints SpiriiuaUftrength. man meritcth at Gods hand, fo no man (hall bee upbraided with any failing ro (hame him; he gives unto all men that comes unto him, without ex- ception of perfon, without any gift freely, and reproaches no man, that is, he will not lay before him, either that which might hinder him from comming unto him , or him from receiving of him, he might doe both, but he will doe neither, and you know the promife; the Difciples, they m\i(i goc unto lerufatem. and he will after a cer- taine time fend the fpirir, but they muft wake for him, and this they did by conftant prayer, and they had the promifc made good unto them, for the holy Ghoft came upon every one of them, in y^icis 2.4. fo if you be conftant in prayer, what though for the prefent you get him not; yet,at laft you (hall have him ; thus much for this meanes, if you would have the Spirit, you muft pray and define him earneftly. The fourth meanes to get the Spirit, is to obey him • and this you doe,when you make him good entertainment, when you feed him with heavenly thoughts,and doe what he would have you to do, but if you flight him,fec light by him,and will not obey and be ruled by him,you will never get him, and this you doe when you refift , grieve , and quench the fpirir . you refift the fpirit, when you refift that light which the fpiric hath wrought in you, when you fight againft it, againft its reafon and arguments , this is a great finnej you grieve the fpirir, when you mingle two contraries together, The Saints Spiritual! fir engtb. *77 together, that is, when with the profdfion of Re- ligion, you }oyne corrupt fpeeches and a&ions $ and you quench the fpirit, when you negleft the j motions of the fpirit, and the means by which the fpirit is either got, increafed or kept 5 now if you doe thus you flhall never get the fpirit ; but if on the contrary, you love, cherifh, and obey the fpi- rit, you (hall have him. The fifth meancs to get the fpirit, is this, if you would get the fpirit, then you muft waite upon thofe mcanes, which are meanes for the getting of the fpirit : negled none of the meancs , becaufe you know not when the fpirit will come, it may beehec will come oow and not another time, it may be hee will breath upon you now, Atts 10. 44. whileft Peter was preaching unto them, the ho- IjGhojl came upon them that heard him: fo be dili- gent in waiting upon the meancs , and the holy Ghoft at one time or other will come. Againc3 he might have fent the fpirit unto Cornelius , with- out the fending for Peter^in Affsio but he will not : but Peter muft be fent for, and he muft preach unto him , and then hee (hall receive the holy Ghoft : thus much for the meanes, and for this time. A a i PAVLS 5. Meanes. A&$ 10.44. PAVLS CONVERSION. 0 R, THE RIGHT WAY TO BE SAVED. As it is excellently well fet out in di- vers Do Event. ibid. rt* degrees of godly forrow. p. 199 7"^ /m # meafure of Humiliation is that which makes a man heleeve in Chriji. p. 2 o 0 USE I. to examine our f elves whether we have received Chri/l or no, for it muB be by a deepe Humdiatim.^ ao 1 Without Humiliation no receiving the Gofj/el$ewdin fve particulars. 1. A man will not find any need of Christ, p. 2 o 2 2. He will not holdout toentertaine Chriji. p.20 3 j , He will not for fake aS things for Chriji. p.j 04 4, He will not wholly depend on Aim. p. 205 5 Me wilnot undergo any thing for ChriJlsfake.2o6 M canes The Contents. CMeanes to attaint humiliation of Spirit >are, I. A rcffifi'dludgement. From a reBifi d Iudgement proceeds forrow for ftnne, in rejpefi, i . Sinne is evillofits twne Nature p. 20 8 2 .It is the great eft evill$becaufe it deprives us 1. Of the beft outward goodywhich is God. ibid. 2. Of the chief eft good wit bin us : Fory iJt deformes the beauty andftrength of the in- ward man. 2 . It weakens grace within us. p. 2,09 3. It produces evilleffcfts. 4. It needs the great eft medicine to ht ale it , even chrift himfelfe. ibid. II. Humility of heart. p. 210 7 he way to get our hearts humbled, is, 1. To labour for fomefenfe ofholineffe. p.2 1 1 2 . To conpder the pumjhmtnt of ftnne. ibid. III. Application. P«213 IV. Bringing things to a propinquity. p.2 1 6 V. The removal! of all excufes. p.2 18 Excufes yOr deceits \are, 1 We doe as well as the bcB. p. 2 19 2 Wfc /w ?;£ <# good meanings as the beft. p. 2 2 1 3 It is our Nature to be thus and thus . p. 2 2 2 4 0«r condition priviledgeth us* p. 2 23 The better thecondttion> the morereafon toferve God. 1 Becaufe a greater account is to be rendred. p. 2 24 2 Becaufe their knowledge is the more. P.225 3 Becaufe a greater Iudgement will bee infttfted. p.226. Bb VI. The The Contents. V I. The obtaining of the Spirit. ibid. VII. Ajoyning the Wordwiththe Spirit* p. 228 The Word will effectually humble w% 1 Ifwegetfaving knowledge of the Word. ibid. 2 If we receive it as the Word of God. p. 2 29 3 if we bring it home to the Conference. p. 2 3 1 7/yis yours, if you be his. p. 248. W.To tremble at the Word Preached. p. 2 49 II I. To be affettcd with the Word>when it comes in the evidence of the Spirit. p. 2 $ 1 . In the Word two things : 1 Meat. ibid. 2 Medicine. p. 2j j. IV. To be little in ones owne eyes. p. 2 j 4 V. To yield agener all obedience unto Chrifl. p. 2 5 5 Humiliation fits the Soule for obedtence^ becaufe 1 /# W4jfo a man fee God in his holineffe& power. p.256 2 It makes him defire the favour of God. ibid. 3 7* makes him chufe God to be his mafler; p. 2 5 7 4 It tames theftubborneffe of our Nature. ibid . 5 It makes him willing to fujfer any thing for Chrijl. p. 258 Vl.To prize Chrift above the things of the world. 2 J 9 DOGT. II. Sinne in itfelfe is full of grief e and bitterneffe^ and men jhall find it fo,fooner or later. p. 260 Provdto be bitter. p. 2 6 1 Men fhaUfinde itfo, for thefe reafons $ becaufe 1 Otherwife God fhouldlofe his glory. p. 262 2 Every fwne is the breach of a juft Law. p. 2 6 3 3 It is Gods Iuftice topumjh finners. p. 2 64 B b 2 God The Contents. Gedfufpends the execution of Judgement, i Becaufe the time ofpunifbment is not yet come. 2 6 j 2 For the Churches increafe. p. 2 66 3 For thegoodoffome that are yet to be called, ibid. 4 For tryallofthe heart. p. 267 5, Becaufe their afflictions are greater then othtr mens though theyfeeme notfo : and that in thefe refpeCts: 1 Becaufe God denies them grace. p 268 2 The projperitieof the wicked is apunijhment. ibid. 3 TAty tptffar and dry in their fmncs ibid. 4T/&9 &tt>* flw«y afflictions we know not of. p. 269 VSEI. Ji? f m*6 m not to delude our [elves in the matter of af- flictions, p. 269 Motives toforfakefinne, are, * 1 . Sinne will make you ajhamed. P* * 7 * 2 . ifyoufinne, God will heate you. p, 2 7 2 God correCt&th his children when theyfinne, for two reafons. 1 BecAufefinne isfinne with Godwin whomfoever it is. ibid. 2 Becaufe Gods children are the Temples of the holy G ho fl ^wherein God delights to dwell. p. 2 7 3 «£/* objections concerning Gods puni/hing finne, an- fwered. P»*74 j . Sinne will take away your excellency. p. 277 4. The leaflfm violateth the peace ofconfcicnce.\>.2'jZ 5. Sin will bring upon you all manner of miferies. ibid. 6. Sinxan yield notrue comfort or content. p., 280 7. £/* The Contents. I.SinisreftlcJJ'e. p.281 8 . Sin hath no familiaritie with God. p. 2 8 2 9 . if you live infmm> God willfhew no mercy, ibid. 10. Sin b? 'takes the Covenant betwixt God & you. 283 11. Sin is a thief e. p. 2 84 1 2 . Sin is the great eft enemy God hath. p. 2 8 5 13. Sin w nil make you come weeping home. p. 2 8 6 14 No content fo long as you live infwne p. 2 8 7 i j . Sin rvil make you confeffeyourfelves to befooles.u 16. Sin will take you away from God ^ and God from you. p. 288 Motives to hatefmnein regard of God: 1 . God doth take notice of all you doe. p. 2 8 9 2. When Godftrikes for fin > his wrath exceeding bit- ter. ibid. 3. The longer God ft ales from Jlrikingfiwes , the grea- ter & terribler hisftroke when it comes. DOCTR. III. Chriftis exceeding mercifully and ready to (hew mercy to thofe that are truely humbled, p. 291 RE AS. L Becaufe mercy pleafeth him. p. 2 9 3 REAS. II. Mercy isnatftrallunto God. ibid* REAS. III. God is rich in mercy. ibid. REAS. IV. God is our Father. ibid VSE. I. To draw us clofe to God, becaufe he is merciful/, ibid. Bbj OBIECT. The Contents. OBIECT. Uiiyfinnesfo many, fo great, If care Chrifi mttnrt receive me. p. 2^4 ANSW. Cads mercy U infinite >andfo are notthyfinnes. p. a?4 USE II. Ta exhort men not to ncgUH thofe meanes whereby grace it got. p**94 Helpes not to put off Repentance, but to get grace are i To take the time and opportunitie when grace is offered. ibid. 2 Repentance is not in thine owne power.' p. 29 j PAVLS ^PAVLS CONVERSION. Acts 9. 6. Kjtndbt trembling andaJlonifhed,Jaid, Lord, What wilt thou have me to doe ? And the Lord (aid unto him> arife, and goe into the City, and itjhall he told thee what thou mu/l doe, N this verfe wee have the firft aerfion. Obfervation. Gcn.j.io. thing whether good or evill, then the affe&ions come and apply it, either unto joy or forrow. Now the affediiQns may bee confidered either in regard of good or evill : in regard of good, and that either prefent yvhich breedeth joy ; or future, and to come, whence fto wes defire: for defire is of fome good, not prefent, but to come. Secondly, I fay , the affe&ions may be confidered in regard of evill,and that likewife either as prefent, which breeds forrow,or to come whence flowes abo- mination, or an affedion, by which we flyeand (hunne this evill. Againe, if a man apprehends the good which is to come, aspoflible, though hard to be obtained, this breedeth hope. And fo, if the evill be apprehended ♦as future, and hard to be (hunned, it worketh feare. And this was Pauls feare, he apprehended affli&ion, as comming, and hard to be avoided 5 the Iudgeas terrible,and that there was no way to efcape, and therefore hee trembled. He was in great perplexif ie and feare , after that' the1 Lord had fhowne unto him a glyrap^e of his dreadfull power. Whence wee may fee, Thai nothing will fo much dejecl a /inner, as when be fees thenar efull tower of God. When there is acrevis opened unto him,*whereby hee who is a finner fees into the froliatfle and the pun- tie of God, and the vilenefle of his owne nature, hence he feares $ and therefore it was WxArAdam feared, when he heard but the voice of God in the Garden : and the Ifraelites could notendurethe prefence of God , becaufe that it was terrible unto Pauls Conyerfion. 181 unto them. For they conceived *s (he Scripture /peaketh, That no mm anldjie Codmd live ; that isy fee him according to the excellent greatnefle of his power, and roajeff y,bul it would utterly over- wbetae them, fo thai there fhould no longer life remainc in them* whence was their feare. ^Andaftomjhcd^D^s is another efeft of feare, or a further degree of it: hee apprehends fucha fight of the power of God, and of hisowne e- (We, that is, this light did fofhine into his foule, I that hee was at a nonflus , not knowing what to doe,or how to cfcape. Now there are three things that make anaftonifliment: Firft, if the danger beefudden, forelfeitwLU notaftonifh, for that which is knowne before, will not caufeaftonifli- meat. Secondly, ifit bee great, for a fraall evill wil notaftoni/h a man,butwhen a man apprehends agfreat evillprefcnt, then he is aftoniflied at it. Thirdly, if it be inevitable : when a man is com- paflcd about with it, that he cannot get out 5 ?here is no dooreto efcape, but he muft -needs abide if, hence proceeds an aftonifliment : thus it tyas with Paul Itwasfudden, a light flioone , it was great Ads^.4. for he perfected Cbrift, for which he was ft rue- ken do wne , and it was inevitable, he fa w no way to efcape : ilk hard for thee io kicke agatnji ihe Verfe %. frickes, that is*it is in vaine for thee Pauixo fet thy fctfe againft me and prevaile, there will bee no re. fitting without great danger : thus when hee faw 00 way, by no ftift io efcape, then be was aftoni- flied.I might note many dodrinesfrom the words Cc but Three things catife Afto- nifliment. I. 2. /'" 82 Dottr'me. Afls i. $7. TfzxAs.CotfPerfion* Ezech 36. \6. Ifai.tfi.i, but leaft I (hould be prevented in the maine, I will therefore omit them, and corns unto the proper point intended by the holy Ghoft,which is this. That whomever wiR receive Chrifl, and be ingraf- ted into him ,and receive the Gofyelat hee ought to doe, he mult be fir ft humbled : I fay,tt is neceflary for the righc receiving of Chrift, that a Chriftian bee humbled. It is a-ncceflary condition, becaufe no man will receive Chrift till then : till hee bee caft do wne, Chrift will not bee prized,grace will not beefteemed$ and then hee will feeanecefliry of Chrift and holinefle. Now that humiliation is of fuch neceflity, wee will prove by Scripture, even by thofe phrafesjby which this humiliation is fet forth. Firft, it is called a pricking of the heart, \^4ft$ a. 37. And when they heard it, they were pricked in their hearts ; they had then broken hearts, they were thorowly humbled, and when it was thtls with them,then they can inquire after Chtiilywhat JhaUwee doe to befaved-, and on the contrary, that which keepes men from Chrift, is the want of found humiliation, in Ezek. 36. 26. 1 will take a- way the Jlony heart out of you, and I will give you a heart offlefh {that is) till I have made you fenfi- ble of finne you will not prize mee, that is, you will not doc it till you be humbled. Againe,con- fider that Chrift came to this end , to revive the humble fiiner, Eft. 61 1. thefpiritoftheLordis come upon mee, to preach glad tidings to the meeke, to binde up the broken hearted, hee that is not broken hearted Pauls Conner f on. hearted and wounded with finne, will not feeke to the Phyfician to be healed, Chriftis no precious balme unto him. He feeles himfelfc not a prifoner tofinne, and therefore cares not for the libertie I that is in grace, becaufe hee is not broken hearted, but if he were throwly humbled,it would be farre otherwife with him. Secondly, it is called fooreinftirit, mCMattb. j.j.thofe who are broken hearted and mourne for finne, will leeke to bee inriched by Chrift, and therefore Chrift promifes to comfort thefe, in Efa.6i.2.Ucemf$rt thofethatmwwe: thofethat are thus fpiritually poore, and mourne for the want of grace, (hall have comfort, becaufe I am come to this end 5 the contrary to this you fliall fee, in Revel. 3. 17, the Laodicians^ they thought I themfelves to be rich wanting nothing, and there- fore they fought not after Chrift, but thou art poore,and blind,and naked .-the way to make thee to come unto mee,is to humble thee in the fight of thy fpirituall povertie. Thirdly,it is called a melting heart,that is,fuch a heart, as will take any impreflion of grace, this we fee in the 2. CAwi. 34.17. Becaufe thy heart met- tedmthin thee >and thou humbledft thy felfe before me, that is, becaufe thou waft thorowly humbled, and I thy heart fcnfible of finne, and of the Iudgements that I would bring upon thy people, therefore I have heard thy prayer : if thou hadft not beene humbled, thou couldeft not have fought to have made thy peace with mce : fo in Ier. 3 1 . 1 9 . after Cc 2 that .83 2. Matth.f.j. Ifti.*i. ». Revel, j, 17, »Ch to.}4.»7- Jet em. j 1. ig. i84 Hofca4.i6. 4- Ifaiah66.2. lob 42.5.6* Prov.28.. 14 Pauls Cofdoerficn. Gcn.3.8, Exod.10.18. that r turned, I repented and after that Iwasinftrn- tied, Ifmotc upon my thigh, I was a/homed. So that till a man bee humbled, hee will notturne unto Chrift, but when hee is humbled, then hee will feckeunto Chrift and be afliamed of himfelfe : the contrary to this wee fee,in H4fea 4, 1 6Jfrael is like an untamed heiffer : viz,becaufe ftiee was not hum- bled* Fourthly > it is called a trembling sit the Word, ifit. -56.a.and/^42. $\6> thane heard 6f thee hj the hearing of the eare, therefore I abhorre myfelfe, &c. that is, when I heard fheeia thy Word, it much humbled mee, andcaufedmee bafelytoe- fteemeof my felfe, and highly to efteeme of thy favour. Prov. $ 8« 14* Blejfed u the man thatfeareth almayes .* the contrary to this is hardoeffeof heart, when the Word wants this efft& to humble men, theyfearenotatall. Now that this humiliation is a nccetfary con- dition,* will appear? moreapparamly and fully, if we doe butconfider Gods dealing with men in all ages.- Ifcy, it is the courfethat God himfelfe cakesjfirft,to humble finners. Thus he dealt with Adam, Gen, 3.8. When hee heard the ttoyce ofGod,he mmhUdandfurtd : and thus hee dealt with the children of Iftael, hee ihowes unto them but a glimpfe of his power at the deliwsring of rhe law, and they were much caft downe. Againe, this was the courfethat the Prophets ufcd : when they came unto any people, you (hall fee tbey firft pro- nounce the judgements of God agaiaft chem.-?*** and Pauls Conrperjion. And thus faith the Lord^ (frc. throughly to humble them 5 and then after they preach of mercy, and the loving kindneffeofGod, ofthereadinefTeof God? to receive thofe unto mercy, that are tho- rowly humbled. Againe, this was the courfe that tohn BaptiB tcoke, he came in the fpirit of Eliah : with fharpc words pronouncing heavy judge- ments againft thofe that remained impenitent : and therefore 17. hee would never goeunto his father, till hee could fee no meanes toefcape . and then hee takes a refolutian togoe j fo a (inner will never receive Chrift nor the Gofpel till hee bee humbled. Now there is a two-fold ncgle& , the firft is a totall, the fecond is a particular negle&. Fkft, I fay , men negle& Chrift totally, whea they rcfufeall the offers of grace, when they will not have Chrift upon any condition : they willaat fpeake when the fpitit cals, they will not believe chat they may be faved j thefe are the fame with them a Pauls Coipperfion. i8p them in the Gofpell, That were invited unto the marriage: they excufe themfelvos^ they have other imploymentsjhat they muft looke unto 5 let Chrift and grace goe where they will, bothfarmes and Oxen, and wives muft p jl bee looked after , that is i they minde earthly things more then ChriH : andif Chrift will not bee had without they loofe the love of thefe, they will not come^ they know thefeaft was ready , but they mind tt not : and this is the condition of many men in the world, they will not come in within the lips of the Gojpel, leaftthey flwuld bee catcht with the hooke : though they generally beleeve, yet they will not out- I wardly frofejfe Chrift : this is a fearefull condition if they continue in it, hee hath fworne that they fhall never enter into his reft. The fecond is a partiall negle<3 , and this is when they make a mixture both of the love of the world, and of the love of Chrift j they minde Chrift, and grace, and holinefle, but they minde them not altogether, that is, they would bee con- tented to doe fomething for Chrift, but they will notdoealUhings, it may bee they will forfakea little profit, or pleafure,or vaine glory, orxove- teoufnefle, for Chrift, but they will not forfake all. Thefe are like the three grounds Jpoken of in the Go/pel , the fir (I ground received Chrtft , but they would notprofeffe him : fo many men will be con- tented to heare theGofpel, but they will not profefle Chrift, becaufe they are not thorowly humbled, or if they doe chance to profefle ; yet they will not continue: thereafon why the feede Dd m 1 IpO Pauls CotfTocr/ion. in the firft ground, did not continue, was becaufe the plow had not gone deepe enough, that is, they were not humbled. The fecond ground went yet furthers it not onely received the feed , but it fprung up with much hope of a fruitfull harveft ; yet it continues not,it will not fufFer for Chrift : fo many men will receive the Gofpel, and joy in the profeffion of it, but they will not fufFer for Chrift : becaufe they are not humble,that is, the plough went not deepe enough to humble them. The third ground went yet further , it did not onely what the other did, but it did that which the other would not doc, that is, it would be con- tented to fufFer for Chrift, but yet it would not doe all things; hee would retaine fome pleafure, and fome profit : when any earthly thing , which his affe&ions were gk wed to, ftood in competiti- on with Chrift , he had rather loofe Chrift , then hee would loofe all his pleafure in thefc earthly things, becaufe he is not thorowly humbled : hu- milutim comes and takes all impediments away, plowes up the hardneffe of the heart, fets the affe- dbns on another objed to delight in , checks the will, opens the minde, awakeneth the confeience, that Chrift is all to him in all things : and there- fore it is compared unto the good ground, that received the Word with an honeft and good heart, the heart will not be fit to receive that good , that will make it good till it bee plowed deepe and humbled, then the Word will grow , the heart muft Pauls Conyerfion. 191 mud bee humbled before grace will grow: and thcrefore,this is the effed, that humiliation works when the heart is humbled: hee wift not part with Chrift for any thing in the world. There- fore you fee upon what ground humiliation is ne- ceflary , becaufe men will not receive Chrift till they be humbled. The fecond queftion, is, whether humiliation is Amply, and absolutely neceflary. Tothislanfwer, that it is not fimply , and ab- folutely neceflary, for it is not a fimple grace, and therefore not neceflary on Gods part. But it is a condition required on our parts, becaufe we will not receive Chrift till we be humble. I fay, it is not a fimple grace, orfimply neceflary. For that which a man may exceed in , is not fimply necef- fary : but a man or woman may have too much of it,thatisjhe may exceed in the meafure, he may be over humble : and therefore Paul writes unto the Corinthians > 2 Cor. 2. 7. That they fhould comfort the inceBiotos perfon , Uaft heejhould bee [wallowed up of gritfe : now that which is a fimple grace , a man cannot have too much of: hee cannot exceed in it$ as for example, a man cannot have too much faith, or repentance, or love , fan&ification , &c. but the more hee hath of thefe, the better : now, howfoever it is not fimply neceflary on Gods part, becaufe he can fave men without it, yet it is a ne- ceflary condition, on our parts : and in regard of us, becaufe we will not receive Chrift till we be humbled* And therefore it is, that we Preach the' D d 2 Gofpell z Cor. 2.7. Ip2 Matlni.28. Revcl.zi. 17. Pauls Conyerjion. Gofpel generally fometimes, fometimes with the condition, as in CMatth. ir.28. Come unto mee all that are weary and heavy laden, andl will eafe you: till men doe feelefinne as a heavy burthen, they will not come unto Chrift to bee cafed of it. A- gaine, in Revel Ai.\^ .who foever is athirtt, let him come and take of the water of Life freely : except they firft be a third , and finde they ftand in need of Chrift, they will not come unto him to bee re- frefbed. Againe, fometimes it is put without any condition, except faith: ReveLn. andwhofaever will, let him take of the water of Life freely, that is, whofoever hath a defire to come unto Chrift, let him come and hee (hall have him without any ex- ception of perfons or condition, Hee that faU$- vethjhalt beefaved, and hee that beleeveth not flail bee damned: bring true, faving,purging, working, Iuftify ing faith,and thou (halt have Chrift and fal- vation, where there is no mention of humiliation. For there may wee know, bee feedings, without plowing , and there may bee plowing and yet no (owing, and fowing and no reaping,fo I fay,there may bee faving and fan&ifying grace wrought in the heart without humiliation .' and againe, there may be humiliation and no true grace at all, or ge- neral graces, but not fpeciall and faving graces : but the way to make us fie to receive grace is to be humble. A man may be faid to receive Chrift by a common light of knowledge, and hereupon doe many things for Chrift 5 but yet he will not take Chrift for his King afwell as a Saviour,except hee be Pauls Conlperfion. m be humbled , he will not take Chrift fo, as to bee ruled by his Lawes, and to live under his Com- mands,he wil not takehim with loflcs and crofles> difgrace and reproach $ till hebe humbled, he will not indure reproach • he would be content to have Chrift, but if Chrift muft coft him all that, then Chrift and he muft part 5 but when a man is tho- rowJy humbled, then he will part with all things for Chrift, nothing (hall be fo deare and precious untohim'5as Chrift will be, if any thing come in Competition with Chrift, hee will refqfe it for Chriftrthus you fee that humiliation is a neceffary condition on our parts , though not a fimple grace. The third Qoeftion, is this, whether there bee any kinds of humiliation more then one. To this I anfwer, that there is a two-fold for- row : the firft is a preparative forrow 5 the fecond is a godly forrow, The preparative forrow , is nothing elfe but a forrowing for finne, as itcaa- fech punifhment, or a forrowing for fome Iudge^ ment likely to enfue, and pronounced againft him, but this is not the true forrow : a reprobate may have this forrow, which (hall never be faved 5 this was the forrow of ludas> and Cam, and ^Ahab : rhcy forrowed, but it was a falfe forrow, onely a worke of the fleih : it hath his originall from na- ture, its objeft punifliment, and its end defpaire : but the fecond is a godly forrow, fuch as the Apo- ftle fpeakes of, in \Corinthqq. that workes repen* ununotto bee repented of , that is, it turnes the D d 3 heart Anfvt* 1 Cor.7.7. i?4 Pauls Converfion. heart to God, it takes away that flintic difpofition ofnature,bythc conveyance of grace * it makes the heart better, it brings it into a frame of obe- dience, icworkesa willingncfleinit to good, fo that the difference of them lyeth, in this ; the one is out ward, but the other is inwardjtheone is from grace,the other is from temporall things 5 the one is a worke of the flefli, the other is a worke of the fandifying Spirit: the one will make a man flyc unto Chrift,becaufe of our wants,(as in the exam- ple of the Publican : efpecially in the Prodigall fonne, hee never feekes unto his father, till hee bee thorowly humbled : then he concludes, I will goe unto my father :) the other will fet and pufli a man further from God, this wee fee in Cain and Iudas, their forrow made them runaway from God : but this godly torrow or humiliation never refts till it bring a (inner into the prefence of Chrift j and when the foule is in Gods prefence , then it will never reft, till Chrift have made its peace with God : but as I faid, the nature of the worldly for- row,is to drive a man further from Chrift. Adam had this forrow : he runnes and hides himfelfc. A carnall man will forrow , either for fome prcfent Iudgement upon his perfon, or elfe upon his fub- ftance,butit will not turne the heart, that will not worke a ply able difpofition in the heart , to yeeld obedience out of love, in hatred to finne;but on the contrary, that hardneth the heart the more, even as water hardneth Iron when it is hor,but this godly forrow workes other effeds : therefore the Apoftle Pauls Conyerfion. Apoftle faith, I was glad that you were forrow- fiill, becaufe it wrought repentance in you, that is, it changed your hearts : fo much for this queftion. The fourth queftion is this, whether there bee any difference betweene the godly forrow, and that which is falfe. To this Ianfwer that they . 20O Pauls Coyfterfion* 7.gueft. lefler foundation will ferve : as in a rcmporall building; no wife man will lay a great foundati- on to a little houfc , but will proportion it accor. ding to his building. Secondly,becaofe he feemes to 1 3ve fome above others, hee exprefles himfelfe more unto fome then unto othersmow where God will exprefle a large meafure of love , there hee will worke a great meafureof godly forrow 5 as a father loves thatchildc beft that hee beats raoft. Thirdly , becaufe fome have a greater meafureof knowledge then others, fome have received a greater meafure of illumination then others : now there is nothing more forceable to make a man humble, then to be fpiritually inlightned • fo long as a man or woman doth not come unto the true knowledge offinne, and the excellencies that are in Chrift and grace, he will never be humbled. The feventh quefti6n, is this, what is the leaft meafure of humiliation. To this I anfwer, the leaft meafureof humilia- tion neceffary, is that which makes a man beleevc in Chrift : viz. makes him to flye unto him, and to prize Chrift above all things : as the Prodigall, he did not at the firft goe unto bis father , but hee confidered of it, and when hee fees no way to e- fcape, then he faithj will goe unto my father ; fo a Christian that hath the leaft meafure of humilia- tion and godly forrow , it will make him to flye unto Chrift 5 the leaft meafure will give him fuch a fight of finne1, andfuchaglimpfeofglory, that hee will prize it above all things, it will fliew him that Pauls Converfion. 201 that there is no way to efcape hell , but by going unto Chrift ; that nothing will (atis fie for fin, but j the blood of Chrift, nothing fo excellent as grace and holineflfe is : ic will tell him, that he that will bee Chrifts Difciple , muftdoe thefe two things. Firft,be muft deny himfelfc, he muft renounce all truft and confidence in any thing for falvation without Chrift: and he muft deny all abilitie to worke that which is good without the Spirir. Se- condly, he muft take up the crofTe, that is, he muft fuffer what God will have him,ejther in his name, or body ,or goods : this is thelaft meafure re qui- fite, without which thou wilt riot receive Chrift 5 and thus much for this laft queftion. Is it fo, that humiliation is fo neccflary , to the right receiving of Chrift and theGofpell, this fliould teach us to confider our condition and c- ftate, whether we have this condition in us or no : let every mm by this try his condition, whether he hath received Chrift or ro , and this muft not be outwardly but inwardly, not a forrow in (hew, but in fubftance ; and tbinke not that a little fob- bing and fighing will ferve theturne, a little ring- ing of the hands, a few teares, and a little hanging downe of the head ; but it rauft be a deepe huwilia ti$H> fuch a humiliation that proceeds from the fpirit : in Romanes 8.15. }ou harue not received the $irit again* tofeare, but the fpirit of Adoption : you once had a flaivtfhfeare, a feare contrary unro this truefeare, which was the fpirit of bondage; but you (hall not have it againe : but that humiliation Ee 3 (hall Vfe. Rom. 8. if. 201 I. 0b\eft. Pauls Converfion. (hall proceed from another ground; namely, from the fpiric of Adoption, whereby you (hall feare him3 not as a Iudge, but as a Father : therefore let every man enter into his owne heart: and fee whe- ther this condition be in him, or no, and thinke not to come into Chrift , or to bee ingrafted into Chrift without it : for as I faid , howfoever it is notfimplynecefTary, on Gods part 5 yet it isne- ceffary on our pares , becaufe wee will not receive Chrift,and the Gofpell, till we bethorowly hum- bled. And that you may fee the nccefliry of this duty of humiliation: I will (hew you in five par- ticulars, that a man cannot receive the Gofpeil ex- cept he be humbled. Firft, a man or woman muft be humble, or elfe he will not receive Iefus Chrift. To receive Iefus Chrift , is the firft a<3 of the Gofpell : and there- fore we preach the Gofpell generally unto all, that vvhofoever will, may have Chrift : but you muft fir ft receive him,and this you will not doe till you be humbled 5 till yee thinke you ftand in need of Chrift, till then , you will thinke the worke too great, and wages too fmall ^ as for example, A worn ah muft firft receive her husband , and bee united unto him , before fhee can be made partaker , either of his riches , or honour : fb before a Chrift tan can bet made partaker of the benefits of ChriBt hee muft deny himfelfe , and cleave wholly unto Chrift : and re- ceive htmfo , as to be ruled by him , and tofufer for him. But fome men will fay, this is too much, wh*t muft Pauls Cottoerfion. muft I fo receive Chrift , that I muft forfake all things for him i To this I anfwer, it is no marvaile though thou thinke fo , becaufe thou art not as yet humbled, but if thou wcrt hnmbled , thou wouldeft never fticke at any thing 5 when a man is humbled, he is then in the condition, that hee fhould bee, both to deny himfelfe,take up the crofle, and to follow Chrift : when a man is humbled, then he cares not to bee trampled under fcote for Chrift : to fuffer difgrace, reproach andfliamefor Chrift, but till then, a man will not $ fomethings a man will doe, but not this : therefore it is neceflary to the recei- ving of the Gofpcl,thata man be humble. Secondly, to receive the Gofpel is to enrer- tainc Chrift into the Soule • hee that cntertaincs Chrift fo , muft retaine him , and continue with him : he muft not rake Chrift for a day, or a ycare, but he muft take Chrift,as a woman doth her huf- band, for terme of life : nay, after life, and that in fuch a manner,with fuch a holy demeanor of him- felfe, that hee may not give the leaft occafion of e- vill that may be to Chrift. You muft take heed of grieving the Spirit, and you muft refift the workes ofthedevill; ifyoucontrad with Chrift, you muft take heed ofdefpifinghim, take heed of gi ving the Spirit a nonplus. And you muft continue in all eftates,andkeepeastheApoftlefaith, your profeffion without wavering t 1 fay, howfocver a man may pra&ife, and promife, and doe much foi Chrift, yet except hee bee humbled, he will nor hold 203 Aftfw. 204 Pauls Cettverfion. hold out : and therefore we fee in many,that there are bubbles of grace . as if they would retaine Oirift, and continue wich him , they doefome- thing,but they doe not perfevere to the ead , like thofein ffetr. 6. 5. that have tafted, thatis,pro- fcfikd,but fall away : and this was the fault of the three grounds , they received the Gofpell , but they continued not ; Chrift entred not into them deepe enough. Now the difference of the foure grounds, was humiliations every ground was plowed , but none plowed to purpofe , but the fourth ground : when there is but an outward (how of holinefle in a man , it will not keepe his colour alwayes,it may glider and carry a (hew of the right ftampe , but when it comes to triall it is but counterfeit, but when the fan&ifying Spirit comes, and toucheth the heart of a Cbriftian, and hee is thorowly humbled , hee will never loofe his beauty • hee is Gold, try him how you will. Thirdly , to receive the Gofpell , is to take Chrift,and to part with all things for Chrift, ma- king him hischiefeft joy, prizing him fo, that hee will loofe any thing for him , like that wife Mar- chant in the Gofpell ; which when hee had found the Ie well , went and fold all that hee had , and bought it : there muft be a prizing of Chrift above a mans fclfe , hee muft part with all things in the world, with husband and wife, with father and mother,with brother and fifter,with friends, with honour, and riches, pleafure , and all things elfe, and Pauls ConDerfion* and account Chrift more then all things: now this a man will not doe, till hee be humbled. But you will fay, What muft I forfakc father and mother, and wife for Chrift , or clfe I cannot have him i this is a hard thing, theworkeistoo great , there is not fure fuch neede of Chrift or grace,or at the leaft3 Chrift will not impofe fuch a burthen upon mee. I anfwer, yea$ you muft forfake all thefe things? if you will not,you ftall never have himj this was the fault ofthefecond ground, there was both a receiving, and arejoycing in Chrift, and this was a good propertie, but yet there was not joy e- nougbjbecaufe there was not humiliation enough, the plough had not gonedeepe enough,and there- fore it was that they continued not, fomc things he would doe , but not all things for Chrift, but when the heart ishumbled,that is, when the plow hath gone deepe enough in humbling a man ; then hee will and not till then, make ChrifFhis chiefeft joy. Fourthly, to receive the Gofpel, istotruftio Chrift wholly , to depend upon him both for grace and falvation , and every thing elfe that is good : he will labour to know the length,and the height,the depth, and the breadth of the riches of Chrift, hee will lookeftill unto the precioufncfle of Chrift , becaufe he will not have his mind ex- ercifcd about vaine and foolifli things, and this no man will doe,till he be humbled ; no man will fee his oecd till he be humbled, hee feares nothing, he F f thinkes 20J Ofytk tdnjw. 20(5 Pauls ConVerJion. thinkes hec ftands in need of nothing , but when a man is brought to fee hell, hee will cry for Chrift and grace , then he will prize things according to their worth, then hee will fee fuch excellencies in Chrift, that he never fa w in any thing clfe« fuch an infinitenefle of puritie and holincflfe , fuch aboun- danceof fandlification and redemption, fuch joy, fuch glory, and fuch pleafure5fuch love, fuch con- tenths is not in any thing elfe 5 now hee will deny the world,profir,or pleafure, or any thing elfe,and feeke,depend, and truft wholly in Chrift. Fifthly, to receive the Gofpel, is, to doe and fuller what is commanded him, as Paul in this place, Lord^ what wilt thou have me to doe ? as if he fliouW fayj I am ready both to doe and fufRr whatfoever thou wilt have mee, and Paul was as good as his word, as appeared by thofe rcproches and fufferings that hee bare for Chrift, alwayes making ready to lay downe his life for Chrift, now fuch adifpofition no man will have , fuch a thing no man will doe till he be firft humbled. Yet as I (aid, a man may doe fome things as the dead hand of the Dy all, it may perhaps point right at one ftroke without the help of the mafter-wheeles, but to goe round and mifle none it cannot 5 fo a carnall man may hit upon fome good dude , that Godcommands,and refraine fonu finne, that God forbids, but to goe through hee cannot, to take up reproach and difgrace, tolofe his credit, tofor- fake his friencJs , to lofe honour, and riches , and pleafures, this he will not doe, till he be humbled; therefore I Pauls ConDerfion. 107 therefore labour to fee the necefluie of this dutie of humiliation , or elfe you will not doe all chings for Chrift, and labour to get the degrees of it, and wirhall get the degrees of grace, and that will in- creafe fpirituall forrow ; and degrees of forrow , makes degrees of joy : a man or woman that ne- ver forrowes,or never had the degrees of forrow, never truelyrejoyced in Chrift; for as the Spirit workes grace, and grace workes true humiliation, fo true humiliation workes joy 5 therefore you fee it is neceffary : againe flicre will be no fuflfering for Chrift, till there bee rcjoycing in Chrift 5 a man will not either doe any thing , or fufFer any thing I for that thing, that he cannot delight in, therefore labour to be humbled. Now to helpe you in this worke , I will lay downe fome meanes,by which you may come un- to this humiliation of fpirit. The firft meanes to get this humiliation, is to gettheludgement rectified, becaufe men cannot fee finne, nor know it till then 5 and men will not be humble, fo long as they remaine ignorant,but when the judgement is re&ified, then hee knowes finne to be the greateft evill. Againe, a man will not forrow, till he have a fit objedt for forrow, as a blind man cannot fee any obje^fo a natural man is a blind man, and heemuft have new eye fight, before hee can fee finne to forrow for it, as finne • and this is the rectifying of the judgement 5 but when the judgement is re#ified , then it will for- row for finne, and that in thefe refpeds. Ffi Firft, I. Meanes, io8 I. Ifa»59.2, Pauls Conwrfion. Firft,becaufe finne is of its owne nature evill, bccaufe it is contrary unto the nature of good^nd of its ownc nature , is an enemy unto God. The Philofopher faith, if God bee the chiefeft good, then finne is the chiefeft evill 5 from whence wee may thus argues that which is moft contrary to God, is the greateft evill, but finne is moft con- trary unto God 5 therefore it is the greateft evill : and the reafon is becaufe finne is that which makes the creature moft odious unto God. No crea- ture, or thing, fo contrary unto the nature of men, as finne is unto God, nothing makes God to loach the creature but finne , all the imperfe&ions, and blemiflies, and difeafes, and infirmities ofthe crea- ture, ,makes not God to loath it , if there be nor a mixture of finne with it, becaufe they are not con- trary unto God : they fight not againft God, but finne fights againft the purity and holinefle of God 5 and therefore Gods hatred of the creature, is onely a hatred for finne. Secondly, to us it is the greateft evill ; the argu- ment ftands thus 3 that which deprives us ofthe greateft good, is the greateft evill : but this finne doth, Ergo, for k doth depriye as of all things that are good,but cfpecially of two things,where- in ftandeth our chiefeft good. As firft it deprives us ofthe beft outward good,which is God : as the Prophet faith, Tour fmncsfepar ate betweeneyou, tnd your God : and t bey keepe good things from you 5 of all other good , efpecially they hinder the com- ming of grace into your hearts. Now what grea- ter Pauls Conloerfion. 209 ter evill can there be, then tbis,to keepe both God and his Grace from us. Secondly , it deprives us of the chiefeft good within us 5 as for example : Firft, it deformes the beauty and ftrength of the inward man : Secondly ,it weakens that grace that is within, that is, it makes us unable to refift evill 3 this is the nature of finne. Thirdly, if you cannot fee it in thefe,theh come unto the effeds that it workes, and it willappeare to be the greateft evill. Firft, it turnes all the fa- culties and parts of the foule and body to evill,and is the breeder of all diftemperature, as feareand horrour in the foule. Secondly, it brings all the evill that doth befall a man in this life, they all come by finne; allfliame, reproach, poverty, dif- grace, punifliment, comes by finne 5 now if you will but confider finne in thefe, you will fee it to bee evill • butefpecially, you fhall fee theevill of finne in adiftrefiedconfcience: what feare, what amazemenr,what aftoni(fiment,and dcfpaire,what forrow, what anguiih of heart is there:' as upon ludas 3 no reftitution will ferve , rio comfort will worke, no perfwafion will prevaile: thus if you looke upon finne it will appeare the greateft evill. Fourthly, fiine is the greateft evill, if you con- fider the medicine that muft come to heale it . ;Chrift muft lay downe his glory for a time, hee, muftabafehimfelfe,hee muft come from heaven! to earth, hee muft take our nature upon him, and I humble himfelfe unto a curfed death, before finne can be healed, now put them altogether : finne is 1; F f 3 evill 210 i.Mctnes. Pauls CoMoer/ion. evill by nature: Agaiacit is evill, becaufe it de- prives us of the greateft good, both within us, and without us , it is the caufe of all difeafes, fhame, and reproach ; fuch an evill that nothing will heale, but the bloud of Chrift : Iooke upon finne thus cloathed , and k willappeare the greateft e- vill : Make confcience therefore of lictle finnes, for they bring great evils j though the fands of the Seas be but little , yet a many heaped together, make a great burthen y fo finne though but in an idle word, thought, or behaviour, feeme to be but a little finne , yet lay many of them together, and they will breake the foule, and make it barren, and unfit to good 5 if a man owe but little debts , yet if they bee many, if hee looke and caft them up in the totall , hee will find himfelfe prefently to bec but a bankerupt j fo it is with finne : what though the finne be but a little finne , yet give this a little vent, putittoadion, and this finne will prove a great finne $ give once confenr, and in time it will bee a raigning finne : and when it is thus, then it turnes the foule into evill, fets it on a rage, impri- fons it, makes it to obey, and to bee a (lave to Sa- thans now what greater evill can there bee then finne : thus much for the firft meanes to get the judgement rectified, which will fee finne, fo as to humble it. The fecond meanes to bee humbled is this, you muft labour to make your hearts fie to be humble, and that you may doe this , you muft doe thefe things, Firft, Pauls Coffperfion. 211 Firft, you muft Ubour to get feme fenfe of hoti- nejfe, that is, you muft get the heart in a frame of grace, for except a man get the Spirit, he will not be humbled , but when there is holintffe bred in the heart, then hee will fee finne to be humble, he will fee finne out of his place. Take any heavy thing, efpecially water, and in its place , it is not heavy, but let it beeremooved out of its place and it will be a heavy burthen • even fo will finne bee unto you s when you have once gotten the Spirit, you will then fee finne out of its place , and to be a heavy burthen,that you will not willingly beare it,but you will ftoope under it, and therefore thej more holinefle that any man getSjthe more will be I his fight of finne 5 and where there is moft fight of j finne , there will be moft griefe for finne, and thisgriefe is alwaics accompanied with this hu- miliation that I fpeake of 5 and where there is the greateft humiliation for finne, there is the greateft doore of mercy opened* where there is moft fenfe of fbnejthere the heart is beft fitted for grace, and in this cafe, the more tender of confcience,thebet- ter Chriftian. Secondly, if you would be fit to bee humble, confider another thing, which is the fumfhment of finne, if you continue in finne, you fliall be damned, deprived of glory : you were once good, confider now, wherein your happpinefie confifts, con- fider that you have an immortall foule, and that you muft be called to an account ^ the ferious con- fiderations of thefe things, will make you to bee hum- t* 211 i Cor>6.p. Dcut.ji.to 19. verfc. Pauls Converjion. humble : Nebnchndneiczar when hce is brought to be like a beaft, then he cor.fefleth chat the Lard is God, and humbles himfelfe , even fo (hould wee. Againe, doe bu; confider that all things are in the hands of God, and that every one of you in par- ticular are 5 and thai: he is able prefently to difpofe of you, as he will. Againe, confider that God is al waies every where , that hee fees all things , and that he will judge all men,and that a day of judge- ment, a day of departure to judgement is appoin- ted unto all : confider alfo the feveritie of the Iudge , the fentence that hee will pronounce, the punifhment that he will inflift, the eternitie of the time j I fay if men would but confider thefe things wifhly, they would not goe on in finne, as they doe : but the want of confideration of thefe things keepes men from Ch rift. For if the adul- terer would but confider what the Scripture faith : that no adulterer (hall be faved, or if the covetous man, or drunkard,&c that wholly devotes them- fclves untoevill would but confider that in 1 Cor. 6.9. that none of thefe (hould inherit the Kingdome of God, they would not goe on in finne as they doe. Againe , if they did but confider that all finne ends in paine^that every ad finne wounds the foule, it would furely make them humble ^ this is that which the Lordcomplainesof in Beut. 33. to 2$. verfe : O that my people were wife, that they would but confider with themfelves,w*. their finnes, their aflMions, my love in their deliveran- ces 5 that is, O that they would but looke backe unto Pauls Cortoerfion+ unto the former account and fee what they have donejfor my love,it would caufe them to be hum- ble : Dolour is the relu&ancy of the will , now the Will will not drive till ther^bec a change wrought, neither will a man be humbled truly, till there be a thorow change in the foule ; therefore labour after holinefle, and get both a fence of ho- lineflfe , and a fence of finne , and this will hum- ble you. The third meanes to get humiliation is applica- tion , you muft apply both what you have recei- ved, and what you have paid together, and then caft up the account : firft confider what you have received from God , and what you doe prefently enjoyj and then confider what have I paid, what have I done, how have I demeaned my felfe, what obedience have I yeilded, what thankes have I re- turned? Againe corfider the excellency that is in grace, and then confider finne , that it is evill by nature, that it is evill to me, that it brings forth e- vill effe&s, except you thus wifely apply it, it will not humble you , you will not feele finne , or e- fteeme it as a burthen , becaufe you will not fee it out of its place. It will bee as a heavy burthen atthefootc, which though never fo heavy, yet it is notfelt,it will not hurt a man fo long,as it lyeth there* even fo finne will not be a burthen unto the foule,tillit be apply ed unto the foule by the fpirit, but when it is applyed , then it will be like a bur- then upon the bqfke, which a man will quickely be weary of, finne will then clogge a regenerate Gg " foule, hi _ $\ Meanes. ai4 Afr 17.30. Pauls Conrperfien. foule, and humble him , and this wifedomc wee 1 may Icarne of the divell himfelfe , when hee will bring a man unto defpaire , hee will ftill hold out before a manjps finnes , and that with aggravati- on of them , that fo he may come unto the fight of them : and then he will hold out the Iuftice,and purity of God, that he will not let finne goeun- puni(hcd,that he (hall not be faved,that fo a Chri- ftian may be out of meafure de je&ed : and thus a Chriftian (hould doe if he will be humbled , let him ftill fct finne before him , and that not only in the general!, but alfo to apply it in particular unto the confidence • and efpecially, in cafes of relapfe, for as figures added to Ciphers doe make the to- tall the more,fo relapfe in finne is a great finne,and a particular notice of them , will caufe great hu- miliation. Againe , let man fet before him fiones againft knowledge,or great fins; and this will be a meanes tohqmbleyou, for what is the finne againft the holy Ghoft, but finning againft knowledge upon an obftinate will in defplght of God and the Spi- rit: and that the finne of knowledge is a great finne appeares in Afts 1 7. 30. ^4t the time of their igno- rance God winched; that is, fo long as you wanted the meanes of knowledge , both of knowing mee and ray Spirit, I little regarded it , I wincked at it, that is, I efteemed it not fo great, but paft it 0- ver; but now the caufe is altered, fincelcamein my owne perfon , and preacht upto you : now I will not wincke at your finne as before, I will not pafle , Pauls CotCeerfion. a»* pafle it over as I did before $ but I will behold you in another manner. After the knowledge of finne to fall into it , and then not to bee humbled, is to flight a finne , and to flight a finne after the committing of it, is more dangerous then the finne it felfe , wound the foule more , provokes Gods wrath againft a man the more . as a fervant after a fault committed , when his Mafter tels him of it, if he fhall then flight it, as not regarding it , the flighting of it, incenfes his Mafter more againft him then the fault it felfej therefore if you would be humbled, apply finne unto the foule, and come from the generall, unto particular finnes, efpecial- lyfaften your hearts upon great finnes : that rule inLogicke holds true, that generals worke not, but particulars are prevalent : As I faid before, when finne lyeth like a burthen at thefoote, it hurts not , but when it is laid upon the fhoulders, then it hurteth : faving knowledge breakes the heart, and humbles the foule : on the contrary ig- norance hardens more and more : this we fee in lob. 4. in the woman of Canaan, the reafon where- fore (he received not Chrift,was,becaufe (he wan- ted knowledge, to know her ownceftate, generall conference,and exhortations to receive Chrift will not ferve till Chrift comes in particular unto her, and tels her in plaine words, that (he is an harlot 5 untill then, fhee little regarded him, then fhee can beftirre her felfe , then fhee can confefle , and be humbled : and thus hce dealt with Paul in this place, Paul why per fecttteftthw met > and thus he Gg 2 dealt j f oh- 4. Aft.p.4. z\6 Gen.j.n. Ioh.21.if. \%Meme$\ Pauls Cotfloerjion. i. dealt with ^idam , what baft thou done , baft thou eaten, &c f thus he dealt with Peter , John 21. ij. &c. Loveftthovmee, feed, feed, feed, erfion. 219 fequently, a difficult a thing it is, to make them to beare this blow of the Gofpell , and to perfwade them, that humiliation is a neceflary condition to falvation,and the right receiving of Chrift : there- fore you muft labour to remoove theexcufes that men make for themfelves , before they will bee humbledjwhich excufes,or rather deceits,are thefe following. i .The firft pretence is this, We do good afwell 1. Deceit as the beft, we ballance our finnes , we heare, we objett. receive, we give almes, we pray $ in a word, wee doe all things that Christians ought to doe : there- fore we are truly humbled , what need wee more to humble our felves. To this I anfwer , Well, what if you doe pray, ! ^nfw. what if you doegive almes, and heare the Word, and receive the Sacrament : though thefe anions /imply in themfelves are good , yet they may bee nothing worth unto thee, unkffe thy heart bee right : yea unleffe thine heart be right , thefe ani- ons, as they are thine, and proceed from thee, will be found fiones before God,and fo in ftead of a blefling may bring a curfe upon thee : viz. be- caufcthou ufeft holy things in an unholy manner to a wrong end. For if thy heart be bad, that is, e- ftranged from God, through infidelitie and unbe- leefe,whatfoever thy heart meets withall, it makes it unrighteous, aitf fo puts the tin#ure of poyfon upon it , becaufe it is not Gods end , that thou aymeft at,in the doing of thefe,but thy owne end : Now it is not only the a<5Hon , but the end of the adioL no Pauls Conyer/ion. a&ion chat makes it acceptable and difchargeth a Chriftian in the performance of it. Wee know Silver will not goe currant , though it bee ne- ver fo good, except the Kings ftampe bee upon it : now the end of the a&ion puts the ftampe on thea&ion, and makes it goe currant with God for a holy a&ion : therefore you that brag of your anions looke unto the end of your anions 5 for unlefle the end be good , the aftions are but as counterfeit coyne, that every man will refufe, that knowes it : and you your (elves will be efteemed of God,but as coofeners are of men,worthy to be put to death : though the fame anions in another are acceptable to God, becaufe thefinne is taken a- way that poyfons them. So that as a poyfonfome ftocke turnes the fweet drops of dew that falles upon it unto poy fon,which yet caufeth other trees to be fruitfull ; fuchareunregeneratemen, conti- nuing in their old finne without repentance. Thofe things that are good in themfelves being perfor- med by them , are turned into poy fon unto them, though being performed by a holy man, they are as a fweet odor that makes him more acceptable unto God : befides, if you doe but examine, you (hall find that it is not fo much you that doe them but fome noble quality inyou:it is either fome na- tural! parts of learning or policy, or elfe fome na- turall difpofition to be kind and loving,and meeke, &c. nature without fan&ifying, or renewing grace will bring forth fuch fruit : many things you know for a time will hold fent , that rather hurt then good : Pauls Conyerjion. good : h thefc aftions that arc performed with- out the Spirit, though they may carry a fenr, and fmellwell, yet they hurt the foulc, becaufethey make you to reft onely in the outward a&ion : but if you would doe good, and have your anions ac- ceptable unto God, then labour to get regenerate heartSjbecaufe otherwife you will not pleafe God. Iehv, performed a good acftion, but yet he is bran- ded for it 5 if the end be not good,the a<5tion is not good to you : and therefore let no man reft in the outward a&ion, but remember what the Lord ac- counts of the anions of wicked men. Hee thai kil- leth and Oxe as if he flue a man, hee that facrificeth a lambc, as if he cut off a dogs head, hee that offereth an ohlatim, as if he offered ' fames bloud, hee that hurneth Incence, as if he bleffed an Idoll, &c. There was no- thing focontrary and odious unto God in his wor- fliip under the Law,as thefe were by which he fets forth the adions of wicked men 5 therefore let not this excufc hinder you from being humble^e- caufe you doe good. Secondly, the fecond deceit or pretence is this, they fay they have as good meanings as the beft whatfoever they may fpeake* and they have as good hearts as the beft, whatfoever they doe : and therefore they are humble enough, that is , they need no more humiliation. To this I anfwer briefely, you lye • for if your a&ions be naught, your heart is worfe, and if your fpeeches bee rotten , your meaning is farre worfe then either thy a&ion or thy fpeech : if your _•'•'■- H h fpeeches ill Ifa.66.j, 2. Deceit. Ob\eft. Anfa. 221 $. Deceit. Qhjell. A*fw. Pauls CoM>erfion. fpeeches bee rotten and fmellofhell, and yet fay that you mean better, or that your meaning is bet- ter then you outwardly expre(Te,it is falfe : for we £jy, that if wee fee fparkes of fire come out of the Chimney , we conclude that the fire within is farre greater ; fo if thy fpeeches and anions be bad,thy meaning is worfe , there is a greater fire within: anions are but the fruits of the heart^or branches that proceed from it. Now in a naturall plant wee fay, that if the fruit bee bitter* the root is much more bitter, becaufe the -clwBgl is al way es greater then the effed : even fo, if thou haft naughty fpee- ches and anions, if there bee bitterncfle in them, thy meaning hath much more bitterneffe ia ir, be- caufe it is the root from which thefe fpring5 there- fore let not your good meaning keepe you from being humble. Thirdly, the third pretence is this, they fay,it is their nature to bee thus and thus 5 they have a na- turall inclination unto fome particular fiane , and therefore they thiuke that God will bee mercifull unto them in that thing, and they need not to bee humbled. To this Ianfwer,that this pretence of yours ag- gravates your fin the more , for the more inclina- tion that there is in your nature unto any particu- lar finne, the greater is the finne, for inclination with confenr, is more odious unto God then a vi- olent luft not confented unto, which may fome- timesbreakeoutin a regenerate man without full confenr: the more inclination, the morecaufeof humi- Pauls CWPtrfion* humiliation -> this did David, hee addes unto his fins his inclination to finne, to aggravate them tfoe more, and to humble him the more, as if the in. clination gave a greater ftroke upon his confeience, then the adiion it felfe, as in ff*l.%\. 1 was borne in iniqtiitic, and infinite did my mother conceive ;»*,that is, that which makes my fin the more heinous and offenfive unto God, is this, becaufe it proceeds from a naturall inclination of my corrupt nature , it was borne with him, and it grew up with him, and this was that that troubled him, and thus it is with every regenerate man. Secondly,to this I anfwer,that when a man hath any inclination unto any finne, there is not fuch an inclination, but it is or may bee reftrained by the mindc 5 but if the mind give confenf, then like woade it addes unto the colour, and makes the fin the moreinexcufable, becaufe there is no relu&an- cie in the will agatnft it, but yields it ftrength unto the inclination:thereforc if you doc thus,you adde tranfgreffion unto the finne 5 take heed of plucking away your ftrength, in refitting your natural incli- nations 5 for know, that it is one thing to be befet with finne, and another thing to confent unto it : therefore let your inclination of nature be,as itis,a caufe to humble you, and not tokeepeyoufrom humiliation. ^ The fourth deceit or pretence is from their con- ditions, which keepe them from being humble, efpecially in the younger fort , who thinke them- felves in fuch condition that they have a kind of H h % privi- 223 PfaLfi.f. Anfie* 4. Deceit, Ob\ett. "4 Ecdcf.u.£. Pauls Comer/ion. tAnfit* Rcaftn. priviledge and ncede not to bee humble, therefore the wife man Eccl. 1 1 . well knowing the folly of youth, and what a vaine thing it will bee to re- claime them from their fiancs, faith j Rejoyce, o young man in tbyyoutb, as if he ftiould fay 5 for you young men it will bee a vaine thing for mee to fpeake unto y 00 , you will not forgoe your plea- fures and your lufts and bee humbled 5 therefore for your parts rejoyce, that is, take your fill, goe on in that courfe that you will not be reclay- med from , But yet remember that for all thefe things you mujl come to judgement ; that is, you (hall be called to an account for all your vaine and finfull plcafures and humbled for them, if not humble. To thislanfwer , for any man to thinke that hee may haveexcufe for finnes becaufe hee is in fuch or fuch a condition , except they bee finnes ofinfiimirie, he is a foole, he never knew for what end became into the world;(as for example) Is thy condition greater then others i art thou richer or more honourable,or wife, or more beau- tifull or ftrong then others are 1 thou haft the greater canfe to ferve God, and bee humble, and that for thefe reafons. Firft, becaufe you have more accounts to make up then others have 5 and againe, you have more wages then others have , and therefore you are more inexcufable,ifyou be negligent and carelefie; where much is given,thcre much (hall be required: you are bound with greater bonds , and therefore your =^~~~^— — — — — — — ~* ^ Pauls Conyerfon. 225 your forfeits arc much greater if you breake with God : if a Matter give great wages unto his fer- vant,it will be but a vaine excufe,a falfereafoning, if he (hould thence conclude, that therefore hee may be more careleffe then others 5 nay rather he (hould conclude the contrary , that becaufe my Matter doth thus and thus for mee , therefore I ought to be more careful and diligent then others : and if it be thus before men,how can you imagine that this will txcufe you before God. Secondly , you had more need to bee humble, becaufe your knowledge is,or (hould be the more: and therefore in Ier. j. 5 . faith God, / will got into the hottfe of the great men , for they know my name 5 that is , they have more time to get knowledge then others have that are in meaner conditions 3 they have not fuch meanes , fuch time , fuch op- porrunitie to get knowledge as you have ; they have many outward hinderances which you have not 5 but thefe have broken the yoke, wherefore a Lyon (hall flay them, and that is, becaufe they be ignorant 1 will not excufe them, I will take a ftridi account of them, becaufe they ought to know me better then others that have not the like meanes 5 that are not freed from the diftra&ing cares of the world as they were; therefore lee all in high pla- ces labour to excell in grace , and abound above others in fpirituall knowledge , and take an exam- ple from the Nobles of Berea 5 as they were more honourable then others in regard of place, fo they were above others in regard of graces they fearcht Hh 3 the 2. Reafon* Jer.5.5. 22 6 S.Reafi en, 6. Meant s. Joh.5.5. Pauls Conlperfion. the Scripture j they abounded in fpirituall know- ledge. Thirdly, confider that as your wages arc more, and your talents are more, and your accounts are more, folikewife your judgements (hall be more, if you be an example either of evill to others, or e- vill to your felfe: I fay the greater you are in place, thegreater fliould be your care, becaufe the grea- ter is your finne : Inferiors depend upon fuperiors; confider I pray, if you bee eminent in place, what a good example from you will doe unto others that are under you $ and on the contrary , what e- vill wil follow from being carelefleand prophane: they will marke you for an example to evillrthere- fore you fee that the greater conditions that you are in, the morecaufe you have to be humble. The fixt meanes to get humiliation is this, you muft beearneft with God to gee the Spiritjfor this makes the Law effeduall : the flejh fr&fiteth no- thing, itistbcftirittbatqnickmtbi the Law and the letter of the Law will not workegracein you no more then the flefli will , except the Spirit goe with it : It is the Spirit that alwaies enlighteneth the mind, and workes a change in the whole man, and puts new habits on the facuhies,andobje&s fit for thofe habits rand here now appeare the difFc rence bctweene the Law and the Gofpel 5 nothing will make a man truly humble without the Spirit. If the Lord fliould fpeake unto you this day as hee fpake here to Paul, yet if the fpiritdid not fliine into your hearts, it would not bee effeftuall to humble Pauls Conner fion. I 227 humble you : it is not the Word, but the Spirit in the word that is able to change you, and make you new creatures , I fay, if £//<*£ fhould preach unto you, or one in the fpirit ofEliah, hee would never humble you$except the fpirit accompany it,it will bebutlikethefhakingofthe earth unto the Iay- ler , Afts 16. but it muft bee the Spirit that changes your hearts : but when the Spirit comes and gives but a gly mpfe of that light in the foule, then hee can cry to Paul, Sirs, what Jha/2 wee doe to keefaved ? Falix at the preaching of Iudgement can tremble, but it is the Spirit that opened £7- dt44 heart to beleevej I fay, if you had Paul, and Eliah, mdlohnBaptiJl that came in the Spirit of Eluh> yet it were nothing worth if you gee not the Spirit: therefore be ye earneft with God to get the Spirit, and never reft till you find him in your foule: and remember that there was a time when the Angel ftirred the water at the Poole of Bethcfda, that they that firft ftepped in were healed of what difeafe foever they had: So there is a rime when the Lord turnes , and when the Spirit mooves the heart to good: let us make ufe of this opportunitie , and ftrike while the Iron is hott , and grinde while the windes blow, and watch every opportuni- tie becaufc the fpirit will come and moove the heart , as the Angel did the water, that fo we may firft ftep in and be healed : there- fore if you would get humiliation, be earneft for the fpirit s »and you may have him for asking, it 2l8 JLuk.ii. i j. 7. Mcattes. Pauls Conner/ion. 1. jer.51.34. it is Chrifts promife to give him, if you want him, it is becaufe you do not aske him$aske there- fore that you may have him, and be humbled. The 7th. meanes is this, that as we muft get the fpirir, fo we muft adde the word : it is true that the fpirit is the onely meanes to make us humble, it is the efficient meanes, without which nothing will humble us , it is as true alfo of the Word.-becaufe the Spirit makes the Word , as the inftrumentali meanes to humble us, and therefore if you would be humble, you muft joyne with the Spirit the Word, and that you may have the Word cffe<3u- ally to humble you, you muft doe thefe things. Firft, you muft labour to get the faving know- ledge of the Word, becaufe it is the meanes to humble you, that is, the Word with the Spirit in- lightens the foule:for as a man that is in the darke, cannot fee any thing till hee have a candle , fo hee that is ignorant of the Word, he is in darkenes and cannot fee his finnes in fuch a manner, as to hum- ble him : or as a man cannot fee the motes that are inthehoufe, till the Sunne ftine into the houfe, though they were in the houfe before 5 fo hee that hath not the faving knowledge of the Word in his heart , cannot fee the feverall windings and twiqings,andcorners,and corruptions of his heart, till by the Spirit he come unto the faving know- ledge of the Word. Ahab faw not the chariots and Horfcmqn of Ifrael which iMicha faw, becaufc he was ignorant of the Word ; and therefore the Lord faich, ftrw.3 1.34. They Jha/I know mee from the Pauls Corfperfion. the greateft unto the leafl, they thinkc they do know me, but indeed they doe not , but then they fhall know me; that is, when I have given them my fpi- rit , and by the fpirit they have attained unto the true knowledge of the word,thcn they fhall know me, they knew me before, and they knew finne be- fore, but now they fhall know finne by the word in another manner then they did : fo Paul, Rom,j. f&ithjknewjmne bj thelatv,that is, 1 knew finne be- fore, but now I know finne by the word in ano- ther manner then I did$ I faw it, but not with that hew as I did, before the law had made mee to fee things in another colour then afore : Labour, as to get the fpirit fo to get the faving knowledge of the word : The Apoftle faith, i Cor. 2.10. that the fpi- rit fearcheth the deefe things of God^ now thefe things are fhowne unto us by the word , they are plainely difcovered unto the foule in another man- ner then before : Knowledge workes a deepe im- preffion unto the foule of a Chriftian , and fearch- eth into the corruptions of the heart, into the di- vers lufts of the flefli , finds them poy fonabk and hence is humbled , for where there is the greateft knowledge, there is the greateft light, and where there is the greateft light, there is moft filth feene $ and where there is moft corruption feene, there is greateft caufe of humiliation 5 therefore that the word may humble you, labour to abound in knowledge. Secondly, as you muft know the word, fo you muft receive the word as the word of God j if yon Ii will 229 Rom.7.7. I Coi\2,IO, iThcf.x-i«. Micah.?.4« Pauls Cotrterfion. will have the word to humble you, you muft re- ceive ic as Gods Word and from God;for if it doe come unto you, and be not received of you as the Word of God,but as the word of man, it will nei- ther enlighten you nor humble you:this is the dif- ference betweene the word that is received, as from God^and the Word, that is received as from men : if you receive it as from God, it will worke effc&uallyinyou, it will make you to renounce the world, it will worke feare and humiliation in you 5 but if it come as the word of man,it will bee flighted by you,ic will take no folide rootein you, it will wither and bring forth no fruit in you : and therefore the Apoftle rejoyces in the Theflaloni- ans z. Tbeffalmans 2. verf. 18. that they received the word of God from him, not as the word of ! man, but as it was indeed the Word of God 5 and therefore it was, that it wrought thofe gracious efftds in them as it did, fo that no Church was fo commended of PW, no Church fo eminent in grace, as this Church of thzThef- fdenhns was. And fo ^Adam in the garden when hee heard the voyce of God, then hec fea- red; becaufe when the Word comes as from God, then it comes with a force upon the con- fidence, then it humbles andcafts downeafin- ner , in LMicha 5 . verf. 4. the Spirit faith , And hee fhallftand and feed in theftrength of the Lord, and in the tMajeffie of the name of God, that is, hee (hall fpeake fo as if God fpake himfelfe, and with fuch a Majeftie , that hee fliall con- vince Pauls CoWerfion* vincethe confcicnce, thiswasfpokenof Chrifb and Chrift did fulfill the prophecie 5 and there- fore the Iewes confefle , that no man fpake as this man fpake ^ and in another place, it is (aid, that Heejpake as one baaing Authoritie, CM&U thmy. verf. 28, 29. Now no man fpeakes witfi authorise, whether heebeean Embaffadour or Conftableor any other officer, butonely when hce fpeakes in the name of the King, and ufes his name, then hee comes with authoritie, his words take effeft: fo doth the Word, when it comes and is received by us as from God, then it workes upon us. Let us now examine our felveshowwee have received the Word, whe- ther it hath come unto us with authoritie or no 5 if it hath , then wee (hall bee humbled by it, but if other wayes, it will not humble us. Thirdly , if you would have the Word effe- <3uall,to humble you, you muft apply it, bring it home unto the confeience 5 otherwife it will not humble you , as the precioufeft medicine will not heale till it be applyed unto the fore, fo the Word will not heale the bracks and bruifes of the foule, till it be applyed unto theconfeience, for how- foever wee account of it , or though it bee in its owne nature, a two edged fword, yet except you ftrike, it will not hurt, except you apply ic, it will not heale the foule , by cutting of finne and corruption from the heart: therefore this is your worke to apply it , when wee have done our parrs Ii 2 in 231 Matth.18.2p. 23* I. Rule. Pauls Cotfperfion. i° preaching the Word, if you will receive bene- fit by the Word in making ic your owne , fo as it may bee unto you the power of God unto your falvation, then apply it, and fo doing it will make you humble, and receive Chrift : now that you may attaine unto this , and that the Word by ap- plication may be effe&uall to humble you,obferve thefe three Rules which I will lay downe for your helpe herein. The firft Rule is this , As you muft get know- ledge before you will bee humble , fo now in the firft place, you muft not deferre or put it of^when God dorh give you a fight of finne, it will be your wifedome to apply the medicine prefently whileft the wound is greene, the Word will have a greater power of working then, then it will have after- wards : if it in this cafe be deferred, it will gather corruption, it will put you to more paine and charge 3 it is good therefore not to deferre humi- liation, or put off the working of the Spirit in this cafe, but if the Spirit give thee a fight of finne,pre- fently apply it unto the Soule , and that fo much the rather, becaufe the labour will bee leffe, the paine leffe, and the danger leffe. When a bone is out of joy nt,it is good fetting it whileft it is hot, no man will deferre it 5 infuch a cafe the defer- ring of it will be with much more griefe : {0 when the heart is put out of love with finne, if you then prefently apply the Word unto ir, i: will humble and change you,but if you deferre,it will bsa hard and difficult thing to bring the hear: unto repen- tance, Pauls Conyerjion. tance: to bring it unto a good frame and foft dif- pofition ; Againe, therefore confider this , and make good ufe of the opportunity : the Apoftle gives the rcafon why it isfo hard to bring the heart unto a fit temper againe, tleb. 3,13. Take hcedfath he, that you be net hardntd through the decertfulnejfe offinne : there is a deceit in every finnc , which if you looke not unto it,will beguile you 5 if you doe not put out the fparke, it will be a harder thing for yeiHo put out the flame , to flop the paflage of finnej butyou will be like unto thofe, Rom.i.*}. that have hearts that cannot repent , hearts paft graces therefore take heed of quenching thefpi- rir, and this wee doe when we put off repentance, and hqmiliation,when we are by the fpirit brought unto a fight of our finnes. The fecond Rule is this, as in the firft place, we muft nor put off the worke of the fpirit, fo in the fecond place, we muft not make too much haft out of it: you muft not thinkethat a little humiliati- on will ferve the turne,a little forrow,a few teares, or a few fighes 5 but you muft continue in ir, and it muftremaine in you:the contrary unto this, is that fbrrow which the Lord reproves in the people of Ifrael, Ifaiah 58. 6.1s this the fajl that I have chofen that men fhouldhang doxvne their\heads likeabalrujh for a day: they were affcded withfinne, and it wrought fome efFed in them, but it did not conti- nuejitwasbutforatime, itlaftednot, and there- fore it was that the Lord hated it: you muft let forrow breed in our hearts,you muft let it ftil con- tinue 33 Heb.$.i$, Rom.Lf. 2 .Rule. Ifaiah 58.6, *H Ley.16.29* Pauls CoM>erfion. tinue with you, or elfe ic will not humble you: the nature of che bulrufh is, for a time to hang do wne the head, when it is over-preft with water, but when it is dry, then it ljftsupit (elfe againe$ fo there are many, that for a time will hang do wne their heads, and feeme ro have this true forrow , but it is but when fome judgement is upon them, then they can humble themfelves , and cry and weeperbut when it is remooved,that is,when they are freed from the judgement, they are lifted up, their humiliation is gone, now that you may have this humiliation, to continue with you, youmuft doe as the Apoftle exhorts you ^ lames 4. 8. you mujl purge your hearts : that is, you muft purge hy- pocrifie away that deceives you in the matter of humiliation, and if you aske how you (hall keepe your hearts humble , hee tels you how, Let, faith hc^jourjoj be turned im$ mourning : that is, keepe a tafte offline, and the difpleafure of God in your hearts, and this will humble you : therefore you muft continue in forrow : this was that which was commanded the people of ifrael, Levit. 16. 29. You (hall humble your felves, and doe no worke at all : they muft (eparate themfelves from all fuch workcsonthacday, which may beeameanesto keepe them from humiliation: for the obje<5i,being holden long on the faculty , it will at laft humble us ; for our nature is like the fire, if matter be not applyed unto it, it will goe out, fo if we keepe not a fenfe of finne , humiliation , and forrow in our heart, it will dye. Therefore you muft take paines Pauls Conyerfion. 235 paines with your hearts, and fet finne ftill before you, Davids finne was ever before him, and Paul was ever humble in remembring his finnes : there- fore let this humiliation and godly forrow bee in you, not like a land flood, but like a fpriftg : this forrow muft ftill bee running and fpringing and flowing cr elfeyou will notremaine humble: I I confe(Te,it is true that they that have received the fpirit, have not the fpirit of bondage to feare, that is, to forrow hopeleflc, but yet they have received fuch a fpirit that keepes them ftill in awe , that keepes them ftill in this forrow, that keepes them ftill in feare 5 but yet the evill that is in the forrow and feare is taken away , becaufe of a mixture of fpirituall }oy,hope,and confidence, that they have wrought in them by the fpirit. The third is this, you muft proportion your humiliation according unto your finnes 5 if your finnes have beene great finnes, then your humilia- tion muft be a deepe humiliation: this wee fee in tJWanaJfes, as his finne was exceeding great, fo his humiliation was exceeding great : it wrought in him a great meafure of humiliation, and fo Peters fionc was great, and his humiliation was great, for as the finne is greater or lefler, fo the humiliation fhould be greater or leflcr, becaufe the greater the finnes are, the greater fliall bee the judgement for them: and therefore when you can paffe overyour finnes, as little finnes, it is a figne that you are not humbled, for if you were, you would then other- wife conceive of finne: now where there is great finnes 3. Rule. i]6 Pauls CofTperfion. Vfe. fifines forgiven, there will bee great love, as the woman in the Gofpel,y/w loved much : that is, (he had many dines forgiven her, therefore (hee cx- preft much humiliation and love unto Chrift. A- gaine, let every man labour tofeele their finnes the more, that they may love Chrift the raore^for that which the affe&ions are mod affe&ed with, that the understanding apprehends mod, and then the bent of the will followes, and a man may, if he will, come unto this tofee finne in himfelfe, in fuch a manner as to humble him , and make him to love God the more. As a man that hath a de- fire to fee the Prince in a multitude, hee will ever faften his eye unto him: fo if a man would but fatten his underftanding and minde upon finne, he would at laft fee it to humble him, and this did Ddvid'mthz finne of Vriah hee brought his finne unto this, that it was ever before him , no finne humbled him as this did : And thus much for the meanes of getting humiliation. Is it fo that humiliation is fo neceflTary a condition on our parts,though as I faid before, it is not Am- ply neceffary on Gods part, neither a fimple grace becaufe there is no promife that follows it,but the prpmife is made without exception of perfons, or conditions generally unto all, Whofoever will, let him come and take of the water of life freely > that is, without any antecedent condition ( faith excepted) : yet as I faid,except we be humble, wee will not come in and receive Chrift, and without Chrift, there is no meanes to bee faved, and this we I Pauls Conloerfon. we will not doe till we be humble, therefore it be- hoves you to examine your felves, whether you have this condition in you or no : and now, that I may make you willing to examine your felves(for except you be willing you will not) confider thefe three things to moove you hereunto. The fir ft motive is this, confider that all that you doe rill you bee humble is loftlabourj you heare in vaine, you reade in vaine, you receive in vaine,you pray in vaine, you give almes io vaine, till you be truly hwnuled. Pfdl. ji. i^jbefacri- Jicesof Cod are a broken and contrite heart , all the prayers that a man makes, all the almes that hee gives, all the holy duties that he doth performe, if they doe not proceed from a truly humbled foule, they arc unfavory things,and that for theie reafons. /. Reafon. The firft reafon is this, becaufea broken heart, is the altar on which we muft offer; whatfoever we offer up to God, they are not fuch as God acceps of, if they be not offered up upon this altar, for the facrificesof God are a broken , heart,a truly humbled foule : for as in the time of | the Law , the Prieft was to offer up facrifices for the people in all humilitie , fo Chrift in the Gof- pell on the Croffe with a broken and a contrite fpirit, offered a facrifice for all his children, and makes them acceptable unto God, yec except the heart be humble, he will not accept of a (inner. //. Reafon. The fecond reafon is added mlfaiah 66. a. hee will dwell in a broken and a contrite Jpi- K k rity H7 luMethe] Pfal.fi.17. LRiafin. t.Reafon. Ifaiah 66. 2. 2}8 3.£*^fc Pauls Conner (ion. James 1.7,8. t.Mdtive* rity a humble foule is a fit habitation for the fpirit, now the fpirit dwels in the heart as the Sunne in a houfe,by communicating his grace unto the foule. where hee will come into, and where the fpirit will dwell, there he doth certainly love , and no fooner doth he dwell in the heart , but he will fill the heart full of holinefle $ and on the contrary, he will norcomerieere a proud heart : rherefore.if e- ver you would have the fpirit to dwell in you, you muft get humble hearts. III. Rtafon. The third reafon is,becaufe except a man have a broken heart, he will not be conftaor with Chrift , he will ferve him but by halves and fits, and not conftantly , now and then, as paflion rules him 5 but when a man is truly humbled, hee will keepe clofe unto Chrift : now a man that is unliable, God doth not efteeme of as a. friend, he doth not efteem him as a friend that is unftable, becaufehe knowesnot how to depend upon him, hee (lands now with him , but whether hee will when he (hall need, whether he will hold clofe to him or no heknowes not, and therefore the Apo- ftle faith , that the unftable heart (hall receive no- thing of God, lames 1. 7, 8. God will not accept of any thing that he doth, thus you fee all is loft labour,till you be bumbled, men are unwilling to loofe their labour in any thing, but much more io this, if they had hearts to beleeve it. The fecond motive is this, becaufe whatfoever profeffion a man makes in religion , it is nothing worth, till a man be humble , for what is the rea- fon, Pauls ConDerfion. fon , that men doe not hold out in their profeflion but fall away and loofe their fi ft love, but becaufe they were not throughly humbled : for pride of heart fmothercth that forme of feeming grace at laft , that the corruption and hollow hearcedneffe that was in them is made apparant unto all : now that your profeflion is nothing worth , without humiliation till you be humble is cleereby thefe reafons. Theflrft reafon is this , except you bee trudy humbled, you will wither: you will not hold out in your profeflion, this was the qualitie of the firft ground, the plow had not gone deepe enough: they were not throughly humbled, there was feed fowne, an open profeflion of Chrift, but it lafted not, the houfe was builded , but the foundation was not deepe enough , that which fhould have kept the houfe from falling, was wanting,and that made it to fall; fo it is with men, becaufe they want this humiliation : therefore their profeflion and they doe not contiuue,but part willingly, one from another: they will doe fomethings, but not all things, and they will forgoe fomethings , but not all things : and therefore our Saviour faith, Luke 14. He that will not for fake all for my fake, is not worthy ofmee : he is not worth the faving that prizes not mee above all things whatfoever, and a man will nor prize Chrift, nor forfake all things for Chrift, till he be humbled. The fecond reafon is this, becaufe till a man be cut off, that is, till hee bee humbled , he will not ... ___^ Kk 2 grow 139 I. Reafon. I. Reafon] 240 l+Reafon. Pauls Conyerfion. grow ftrong in Chrift , but hee will grow upon fome ledgments of his owne, hee will reft upon fomething of his owne : but when hee is truely humbled, and fo cut offand ingrafted into Chrift, hee will grow peremptory in the proteflion of Chrift, depend wholly upon Chrift for grace and falvarion and every thing elfe 5 hee will apply ftrong refolutions unto himfelfe to doc good • he will not forfake Chrift and loofe the fweetnefle that he hath in Chrift,forall the profits,pleafures, and delights in the world: and hence hee will draw fuch vertue from Chrift that will make him withftand all lofles,and crofTe$,reprochcs,and dif- grace that hee (hall meere wuhall , that will feeke to dispynt him from Chrift , but this vertue none can draw from Chrift till he be humbled$you will not grow ftrong ril you be humbledrfor felt weak- nefte to good, is the way to ftrengthen grace. The third reafon is this, till a man be humbled, hee foweshis feed amongft thornes, hee (owes a- mongft his lufts, that chokes and deftroyes what- ever good dutie he doth performe^ you know men will not fow their feed among thornes , becaufe as the place is unfruitfu]l,fo it is unfeafonablejmen would be accounted unwifc men in doing fo : fo it is with men that are not humbled, they fow many holy adions amongft their lufts , andtherefore it is that they remaine poorein grace 5 till a man bee truely humbled, fi.ineis not mortified, and eve- ry unmodified luft is a thorne to every feed^ of grace in the heart, hinders the growth of it,burde- ncth Pauls Conrperjion. 241 neth the heart and weakneth grace, and therefore the Prophet faith, in 7^.4.3. that they /owed their Jocie*}.; feedamongfl thirties > and therefore it was, that it profpered not, it tooke away all the goodnefleof their a&ions , becaufe they were mingled with their lufts^minglelufts and grace together,and you will never grow fruitf ull in good. The third Motive is this, becaufe except a man j 5% OMtive. be humbled, hee cannot have any found comfort j j for howfoever,as I faid,it is not afimplegrace,yet j it is fo neceflary a condition , that except wee bee humbled,we will not receive Chrift,nor come un- j to him • now all joy and comfort lyeth in the re- ceiving ofChrift, andChrifts accepting of you: Confider what comfort Cain and ludas and others had,that did not receive Chrift 5 and againe,confi- der the comfort that Peter and Paul, and CMary CMagdalen had in receiving ofChrift, and then confider whether they had not this conditioned were not throughly humbled or no 5 it is true, the other were humbled, but it was not the humiliati- on of the fpiric , which is a worke of the Spirit, but it was a workeof theflefh: now if our com- fort ftands in receiving of Chrift , and if wee will not receive Chrift , till wee bee humbled , then it ftands us upon to examine our fclves , whe- ther this condition be in us or no , or whether wee have received Chrift with this condition or no, if you have not, you may fufped your felves, that you are neither Chrifts , nor Chrift yours , for this is the firft fteppe unto Chrift, K k 3 he 24* Pauls Cortoerflon. *-£»$. Anfw. he that is truly humbled is io the right way to fal- vation: bow if a man were to goe a journey , and were dirc&ed to goe by fuch a hedge, or fuch a Wind-mill, it ftands him upon to marke diligent- ly, whether hee hath gone by fuch a place or not, that fo he may know whether hee bee in the right way to his journeys end5 fo it (hould be wirh you. I have told you that if you be faved, you muft bee humble • that is, if you would goe unto heaven, you muft goe this way, you muft turne at humi- liation 5 if you miffe this crooke, the further you goe on in this way of yours, the further you goe from the right way to falvation and happi- neffe. But here a queftion may arife, that is, you may demand what forrow or humiliation this is, that is fo neceffary to the right receiving of Chrift. To this I anfwer, confider that there is a turbu- lent kind of forrow , which is not this forrow which is required for the receiving of Chrift.I call that a turbulec forrow which ends in defpaire,that the children of wrath are pofTeft withall, fuch as ludas, and Cain, and Achitophel^ but this is not the forrow,that I would have to be in you,but there is another kind of forrow, which is a fad and deepe apprehenfion of fin,when a man fees finne in fuch a hue,with fuch a wadde, fo contrary unto God, fo contrary unto his good , that hereupon he fo for- roweth for finne , that hee feekes unto Chrift, both as a father to helpe, and a Phyfician to heale: yet Pauls Conyerfion* yet we fay not, that this alone is proper unto the godly, for many times they are both j fometimes the beft of Gods children havehorrours of cpnfci- ence, and are affrighted with hell, fothat f6rthe prefent, they apprehend not Chrift, but thinke themfelves to bee veffels of wrath: agamemany have them not , and yet are truely humbled , and therefore wee may fay of thefe, as the father faid unto his two fonnes in the Gofpell : thofe that have this firft kind of forrow, fay in their paf- fion, they will doe thus and thus, and yet will not 5 againe, others that have it nor, though for the prefent, they will not doe thus and thus, that is, though they bee not humble as others are, yet they will goeand continue with Chrift, and doe what he commands them- And here another queftion arifeth, whether this turbulent kind of forrow bee ofabfoluteneceffi- tie, that is, whether to the right receiving of Chrift , it is neceflary that Chriftians have this kind of forrow. To this Ianfwirj firft, that it is not the grea- teft turbulent forrow that breakes the heart and mollifies and foftens it , but there is ano- ther forrow , which I call a tempered forrow, and that forrow hath in it both a fight of hell, and a fight of heaven , a fight of finne, and a fight of grace in Chrift which farre exceeds this for- row 5 for as it is with joy, the greateft joy is not exprcffed by laughter > for that is the greateft joy that is the joy of the inward man, fo it is not the greateft 243 £&fl. vrfnfrir 244 i.Anfa. %*Arf#\ i Pauls Corfperfion. greateft grkfc that is exprefled by tcares, and as it is not the greateft fire that make the raoft crack- ling and noyfc, nor that the deepeft water that makes the moft roaring, fois it not the greateft griefe or forrow that expreffrth it felfe by this tur- bulent p£flion of the mind \ but the greateft griefe is nothing when a finner apprehends fione within, and fees it in its owne colour , then it humbles him. Secondly, to this I anfwer, that there are de-: grees of this forrow , and this arifeth from the nature of men, fome men are of a more hardier na- ture then others \ and againe fome are of a more fofter and tenderer difpoficion : for example, fome mens fltfti will heale fooner then others, though the wound be the fame •, fo fome have more fof- ter and gentle natures, and therefore fooner wrought upon : againe fome God intends to build a greater worke upon , and therefore hee humbles them the more : againe , fome hee will feafon above others , and therefore will hum- ble them the more, that fo they may bee fit for it. Thirdly, to this I anfwer, that although all have not the like meafure of forrow , neither the fame apprehenfion of fin that others have,(& ther- fore are not fo much caft downe in fuch a manner as others are) yet it is not becaufe they are not humble at all 5 but becaufe the condition folio wes itfoclofe, that it hath not power to worke that effeft in them, which it doth in others, that fee Pauls ConDerfion. fee the fame condition a farre cff, or not at all 5 they apprehend Chrift by Faith, and fo reconcilia- tion through him^and therefore are not fo deje&ed as others that fee him not thus: and therefore bee not difcouraged , though thou finde that thy humiliation bee not fo great as others , the things may bee the fame •> and the apprehenfion the fame, but Chrift, the condition of thy peace is apprehended neere thee by faith 5 and this qualifies the tempeft of the foulc, but Chrift is not feene of the other as a Saviour : and this makes the difference 5 as for example, there are two men fct upon by robbers , the one fees no helpe, or no way toefcape; and hereupon hee is marveloufly afflided and aftonifhed becaufe hee findes himfelfe vnable to refift or make his partiegood with them: but the other man be- fctwith robbers, fees another neere hand that' will ftand clofe to him 5 and thereupon hee trufts, hopes, and depends upon the man to helpe him5 this man fees the danger as well as the other and feares, but his feare is not diftra&ed feare, neither is it fo great as the other, becaufe it is mixed with joy and confidence,in that he fees a way to efcape, yet he feares the fame that others feare,and is true- ly humbled , and thankcfull unto him that faves him from the danger : thus it is with many Chri- ftians, they that Hfre a turbulent kindeof for- row, fee death,and hell,and finne, and damnation 5 but hee fees Chrift fo farre off, that hee cannot depend upon Chrift as aSaviour,and hence for the LI prefent | M? 246 John 160 g. Pauls Conner (ion. Prefenc is marvelloufly cafl: downe , but hee that hath the mixed forrovv fpoken of, fees the fame in the fame manner , but wichall hce apprehends Cfiriflasahelper, asaSwiour- and hereupon is not fo much deje&ed and caft downe, as the other, and yet notvvithftanding is as truely humbled and thankfullas the other: therefore labour to get a heart fenfible of fhne, that is, labour to know finne, arid the evill of it , and withall labour to fee Chrift, or elfc you will bee over-frighted with them : as a man that is in prifon for treafon, or a great fafl , hee knowes before what fentence the Iudge and Iury will pafle upon him, but hee cares nor, if before hee have got the Kings pardon : fo if you know finne , and know the punifliment of finne, but know not Chrift, you will have no comfort in your knowledge: labour therefore to get the holy Ghoft, for it is the worke of the holy Ghoft to convince the world of finne. Iohn 16. 9. A man is no fooner convi&ed, but there will be a change wrought in him; for a man is then convift, when hee is overcome every way, and thus the holy Ghoft will convince you of finne : feeke what way you will to keepe off the ftroke of the Spirit, yet you (hall not be able, and this ftroke fliall humble you, if you belong unto God, as it did /Win this piace. But you will fay , how fhWtl know whether I zm truely humbled orno i For your better helpe, I will lay downefome fignes by which you may examine your felves, & then accordingly you may Judge of youreftates. The . Pauls Conyerfion. The firft fignc whereby yoa fliall know|whether you be thorowly humbled or no, is this, if you Jove much, it is a figne that you are thorowly humbled : this we fee in the woman in the Gofpel, and it is Chrifts commendations of her, that fhee loved much, that is,(he was fenfible of that which Chrift had done for her 5 therefore her love to Chrift was exceeding great , no labour too great, nothing too precious for Chrift,and this we fee in Pau/alfo , Chrift did much for Paul, and Paul thought nothing too good for Chrift : therefore peremptorily he concludes that hee is ready , not onely to fuffer, but to die for Chrift: feeing Chrift faved my foule from hell, and that by fuch a price of fo much worth, as his owne bloud was, how can I then thinke that my life is too much for Chrift f therefore examine your felves,exa- mineyour humiliation by your love, if you love him not above all things, if you prize him nota- 4>ove all things, you were not as yet truely hum- bled.-and that I may perfwade you to love Chrift, and grace, and holinefle above all things confider thefe two motives. The firft motive is this, confider the goodneffe of the thing that I perfwade you unto : the good- neffe and excellency, that is in the things of the world, makes men to love them: men will not love any thing, except they fee fome excellency in it, or at lcaft wife efteeme it fo, but if it bee excel- lent, then it winnes their love : fo it will bee with you in this, if you fee into the excellency that is L 1 2 in 247 I. Signc, I. Metwc* *48 2. Motive* IxCor.zj. Pauls Converfion. in Chrift, and grace, it will winne your 1 >ve, you will prize him above all things : no man will prize a Iewell till hee know the worth of it , fo no man will prize Chrift as excellent till hee know hira : therefore labour to bring your hearts unto fuch a frame, that you may fee that excellencie that is in Chrift, which you cannot fee in any thing elfe, and then you will love him above all things. The fecond motive to perfwade you , is this, that this good you (ee in Chrift is yours , if you be his : now that which makes a man to love any thing that hee hath property and right in, is this, becaufe it is his owne, and if you aske him where- fore hee loves his wife, or his child, or his goods, hee will anfwer, becaufe they are mine owne: fo till a man make Chrift his owne, hee will not love him above all things, but when hee is once come to this, that Chrift is his owne,then hee will prize Chrift above all things, and love him above all things 5 (mine owne) hath a great force, that is a part of my felfe , fo when Chrift is your owne, when you have made Chrift a part of your felves, then you will love him, and prize, and efteeme of him, as you doe of your felves: and you will as unwillingly part with him, as with thenobleft member of your body j therefore examine your humiliation by your love : I fay, not fo much by the greatneffe of your humiliation, as by your love, the effaS of it : examine your love by your prizing of Chrift, and grace, and goe through all the workes of love, i Cor. 13. it is patient, it fuf- fereth Pauls Conyerfion. 249 fcreth much,it envyc th not5it feekes not his owne: thus examine , whether you can patiently endure reproach, and (hame,and difgrace for Chrift h ex- amine whether ycu can rather loofe your right, then by getting of it, didionour the Gofpell : ex- amine whether you doe not murmure or repine at the profpertty of others , when your felves are in a meaner condition - examine whether you bee gentle, meekc, and eafie to bee intreated of your inferiours,or equals 5 ifyoucandoe thefe things, and that from this ground, becaufe the love of God in Chrift conftraines you , it is a figne that you are truly humbled. The fecond figne whereby you fliall know whe- ther you bee truely humbled or no, is this: exa- mine whether you tremble at the Word, when it is preached:it is the figne that God himfelfe gives, ifaiah 66.2. I will be with him that tremb let h at my Word: heewhom the Word hath humbled, in whom it hath wrought this effeift , even to make confcience of all his wayes, that labours to fee c- very turning of his heart, and feares his corrupti- ons, that they will matter the worke of grace in him; this man is truely humbled. Ecdef.9. h I confidered in my heart, that the righteous, and the wife, and their workes are in the hands of God, &c. That is, his heart is taken up with a folid care or offending God: hee will not truft himfelfe, or his. heart with any thing,hee fees and feares God,both in his power and holineffe : hee feares the threat- ning of the Word , and hee is affedled with the 1 LI 3 promifes 2. Sime, Ifaiah 66ti. EccUC.6.1. *5° Pauls Cony erf on. promifes of the Gofpel. Onelyby the way take this caveat with you : it may bee you feare the Word, but take heed that it bee a right feare, for in this feare there are two things. Firft, there is the fire of the coale • and then fecondly, there is the filch of the coale. Now it is a great fault of many men, they are more affrighted with the fire of the coale , then with the filth of the coale 5 finne troubles them more, becaufe of the wrath of God, and hell, ?nd damnation, which by the Word they apprehend, then becaufe of the defile- ment that comes by finne, that defiles the beauty of the foule : therefore by this you (hall ccrtaine- ly know whether you bee throughly humbled or no 5 examine, what is your carriage towards the Word, when it convinceth you of finne, are you then ftrucken with an aftonifliment, and amaze- ment, and doth this forrow continue upon your hearts, orclfe when you are reproved of finne, and you find your felves guilty, doe you onely fighandfob, and grieve a little, butanone your hearts begins to flight them: is it thus with you, then it is a fure figne, that you were never thorow. ly humbled 5 for as it is withadifeafe, wee fay a man is not healed, till he bee healed at the roote : fo a man is not truely humbled till the Word worke this effe& in him 5 namely, to make finne a burthen unto him 5 howfoever there may bee a falvc made that will cure the wound, skin it o- ver,yet it will not continue,but breake out againe $ fo though men oftentimes may feeme to bee hum- bled Pauls ConVerJion, 25* bled by the Word, yet the truth is, they deceive themfelves ; the difeafe of their foules was never throughly healed, it may be fome mercy skin d it over, and he thought hee had beene healed5 but it breakes out againe . hee refpeds not the threat- nings of the Word, but hee goes unto evill com- pany againe, hee will prophane the Sabbath , and fweare, and be drunke againe 5 if it bee thus with you, you were never truely humbled , for if you were,you would tremble at the Word: what fliall we fay, doe you tremble at the Word, when you are no more mooved at it, then the feates you fit on i wee may preach the Law, and damnation,and fpend our felves , and yet it will not worke upon you this effect, as to humble you: but till then, never fay that you are humbled,and by this there- fore examine your felves. The third Signc , whereby a man may know whether he be truely humbled or no, is this, exa- mine how you ftand ^ffeded ro the Word , when it comes in the evidence of the Spirir, for as you are affiled to the Word, fo you are more or lefle humbled, if you feelea fweetneffe in the Word5 a laving power in it, it is a figne, that you are truely humbled $ and on the contrary, if the Word be an unfavoury thing unto you, if you cannot love it alone foritfelfe,it is a figne that you are not hum- bled: now in the Word, there arc two things ^ Afo*/*,and Medicine. Firft, I fay, there is meate, a man that is not humble , never loves nor affeds Chrift nor the Word > I 3. Signe\ ZJ2 Pauls ConVerfion. Word s becaufe hce is full , and wee know that a man that hath a full ftomicke will fet light by the daintieft di(h,whcn as hee that is hungry will feed upon courfer fare. So it is with a man that is humble, hee hungers and thirds after Chrift, pri- zeth the Word at a high rate , becaufe it reveales Chrift unto him, heeefteemes the Word not with eloquence, but alone, the bed 5 when it comes in the demonftration and evidence of the Spirit, when ic is purely Preached, when it comes as pure milke without mixture, then it is fweet unto him : but a man that is not humble , hee will not prize Chrift, neither relifli the Word when it comes in theevidence of the Spirit , when it is purely prea- ched,buthee muft have fomething joyned with it : as a man that is full, who cares not for eating Grapes , and therefore ftands looking and gazing on them s or as a man that is not a third, hee will gaze more on the graving of the cup, then hee will defire to drinke that which is in the cup^ when as the hungry, or thirfty man, he will not fo much gaze on the Grape , or refpeft the out-fide of the cup , as to eate and to drinke : fo a truly humbled man, hee will not regard eloquence and wit in the Word, this is unto him but as a graven cup, that will not fatisfie him, but the pure word alone, is that which will fatisfie him, and nourifli him up in grace: A man that is not humble, is like a fieve that loofeth thorow it all that is good, but keepes nothing but motes and durt : when he comes unto the word , if there be any thing that may fit his humour Paul* CMfrerfion* humour, that hee will hold ^ which is nothing but vanitieand nourifheth not : but for that which is able to feed the foule, and make him wife in all fpirituali wifedome, which is the application 3 both of the threatnings, and the proraifes unto the foule , this he lets goe as not worth the keeping : and this is the reafon, why men remaine fo barren and ftuitleffe, becaufe they doe not retaine that, or love that which would make them fruicfull in ho- lineffe: thefe men are like children that cry for bookes , not becaufe they have a defire to learne, but becaufe they may turne over fome gaudy or gilded lecterss fo thefe men, they come to Church, and they heare, and they receive the Sacraments, and they read the Word, but not to learne to bee edified by them , but to play with fome golden letters, to heare the folly and fooliflweffe of him that preacheth himfelfe and not Chrift , or for faffiion fake , or for fome other by-refped , but not to this end, that they may bee builded up in grace. The fecond part of the Word, is the tMedicint part, the healing part ; for as there is power in the Word to fill the foule full of grace, fo there is an- other power in the Word to heale the bleaches and wounds in the Soule : now he that would find this faving power in the Word, he muft bee hum- ble, he muft findeand feele himfelfe ficke of finne untodeath, then the Word hath this power to fave and to heale , but if a man doe nor finde himfelfe fpiritually ficke, the Word will never KJ m heale m 2. *H Pauls ConDerjion* 4- % ne. Ezek.36.37. heale him 5 but it will be a quite contrary medi- cine, rather a deftroying medicine then a healing medicine, it will be unto him, like as the Sun is to him that hath fore eyes, the more the Sun (hines, the more offenfiue it is unto him , and the greater paine it puts him unto. So it is with a man that is not humble and ficke of finne,the more the Word lights upon his finne, the more hee ftormes and drives againft it : it is with him, as it is with a man that is ficke -, when men are ficke, then every thing troubles them, then they will be humble*, fo when men are fpiritually frckc,then finne troubles them : it is with them, as it is with Abfolon and David, there was a rumour of war, before there was true warre : fo it is with men in this cafe, they have a kinde of warre in them felves, they feele fi>ne, and are affrighted with it , but the warre is not true, it is but a counterfeit warre,a feigned warre, becaufe it is betwecne the confeience and hell, and not be- tweene the flefh and the fpirit, therefore examine your felves by this, whether you bee truely hum- bled or no. The fourth figne whereby you (hall know whe- ther you bee throughly humbled or no, is this, when a man is little in his owne eyes, when hee thinkes himfelfe worthy to be deftroyed, this wee fee to bee the true propertie of a humbled foule, in Eze. 5 6.Then/ha/lyou remember your own evill waits, and you doings that were not good, and (hall loath your felves in your owne fight for your iniquities, they (hall fo remember them , that they fliall thinke Pauls Conl>erfion. think themfelves worchy to be deftroied,for them, and not till then, is a man truely humbled. Lam. 3,22. faith the Church, It is thy mercy that wee arc net con fumed • as if (hec ftiould fay, I am wor- thy to be deftroyed,and therefore it is a great mer- cy in thee to fave me : now if a man bee humbled* he will be patient,mild,and gentle, and loving, he will patiently undergoe reproach and (hame for Chrift, and love them that (hew no true love unto him 5 on the contrary, you may fee if a man bee not humbled, then he is proud and impatient, collerike and angry : David was humble in the matter of Vriab, and Eli was humbled when hee heard the judgement that was threatned againft his houfe, It is the Lor d^ faith he, 1 8am.$. Let him doe what is good in his owne eyes ; that is , I am worthy of it,let come what will come : but if your hearts rife with pride and impatience, your hearrs are not truely humbled and broken, for he that is the humbled man, is leaft in his owne eyes : finne will brcake the heart of a holy man, and humble him 5 but if you be not humbled, your hearts will remaine ftiffe and ftubborne, that is, they will not yield : therefore the more humility that a man gets, the more is his heart broken with finne, the lefle he efteemes ofhimfelfe: therefore examine your felves whether you be little or great in your owne eyes,and acordingly jugde of your felves. Thefift Signe, whereby you may know, whe- ther you be throughly humbled or no,is this, exa- mine your obedience to Chrift, if the foule bee M m 2 hum- 55 Lam.3<22. 1 Sam.$.i3. 5. Signe* 2j6 1. Reafon. Retfon. Pauls ConVerfion. humbled, it will yield general! obedience unto God. True humiliation will breed obedience in you : now if you find that you yield no obedience I unto God , but you will notwithftanding pro- phane the Sabbath, and bedrunke, and game, it is becaufe you were never truly humbled, for if you were , you would yield obedience : humiliation firs the foule for obedience, makes it of a plyable I difpofition, and that for thefe reafons. The firft reafon is, becaufe humiliation makes a man to fee God, in his holinefTe and power : he that before refpe&ed not God, when he comes to this to fee the power of God will fubmit him- felfe: an example of this wee hwe'mBe/fhazar, that feared the Lord after he was throughly hum- bled : but when a holy man with the power of God, fees the purity and perfe&ion that is in God, this humbles him more , and that alfo in regard of his owne bafeneflc,and vileneffe,and hence pro- perly the obedience of a holy man proceeds. O- bedience depends upon humiliation. As with men when a man or woman fees the power of a fuperiour,and that he is under his power, then hee becomes humble and obedient. The fecond reafon is, becaufe humiliation makes a man to defire the favour of God : now you know, a man that defires the favour of any man, hee will doe any thing that may pleafe him, he will yield obedience unto all things, to all his demands,to all his requcfts>no labour and paine is too great for to take for him, becaufe he feekes his favour, Pauls Conloerfion. 257 favour, fo it is with a Chriftian, hce will doe any thing, or fuflfer any thing for Chrift , that may pleafe him, becaufe hce feekes his favour, to have familiaritie,and inward acquaintance with God. The third reafon is, becaufe humiliation makes a man to choofe God to be his Mafler, to be ruled by his lawes, to live under his commands, and to obey him in all things : and this is true obedience when a Chriftian choofts God, and grace, above all things in the world, otherwife it will not bee free obedience 5 as afervant that ferves a wicked matter, he obey es him, but it is fore'e obedience, becaufe hee cannot otherwife choofe , for if hce could have his will, he would not ferve him : but when a Chriftian choofesGod to bee his Mafter, he will thinke nothing too much for him, hce will doe his will freely in all things. The fourth reafon is, becaufe humiliation breakes, and tames the ftubbornenefle of our na- ture, and makes it gentle and plyable ( I fpeake all this while of the humiliation of the fpirit) unto good : as a young horfe, or a young heifer, when they are broken become tame, and gentle 5 fo a man that is truely humbled, that hath the ftub- bomnefle and perverfneffe of nature broken in him, hee will then yield obedience unto God. For example, take a man that is troubled in con- feience . who more humble, who more willing to be reconciled,who more willing to obey then he * or take a man that is broken in eftate, though hee was proud and high minded before , yet now hee 4 - M m 3 wil 1 ! 1 3, Reafon. 4. Reafon, 2j8 Ad- 2 1. 1 J, S.Reafi*. Pauls Conloerfion. will be humble, and labour by all obedience, and fubmiflion to raife his eftate ; for humiluirion will breake the heart of all, but withall it loftens the heart of a holy Man : this we fee in Paul, atts % i . 13. When the Iewes would have peri waded him from going to Ierufalem : hee anfwers them, What doeyoumtane to breake my heart? Wherefore doe you weaken my defire < Pauls heart was fet in him to fuffer many things for Chrift 5 and therefore whatfoever hee meets withall that fought to per- fwade him to the contrary, it piere'd him unto the heart : if you then bee trucly humbled, the ftub- bornenefle of your nature is tamed. ThefiftReafonis, becaufe where there is true humiliation, there is willingneffe of raind,and you know a willing mind will fuffer any thing for Chrift, and till then no man will : when a man is willing to doe a thing, that which hinders him pinches him ; but a man that is humble is willing to doe any thing,or fuffer any thing for Chrift she wil obey Chrift in every thing, becaufe hee fees and feeles the burthen of fi.ine 5 and againe, hee knowes the venue and excellcncie of Chrift, and prizeth him above all things , fets him at a high rate,and lighdy efteemes and fets by, either profit or pleafure : What is the reafon that men will not obey 'but becaufe they value their lufts at a higher rate then they doe Chrift 5 and this is becaufe they are not humbled , they are not able to fadonae the length and the breadth, the height and the depth of the excellencies that are in Chrift 5 but it is o- therwife Pauls Conloerjion. 259 therwife with a regenerate man 5 nothing fo deere j and precious unto him as Chrift is, hee will loofe all things, and part with all things, before he will part with Chrift , hee will yeeld free obedience unto Chrift, becaufe he is throughly humbled. The fixt figne whereby you (hall know whether you be truely humbled or no, is this,examine how you ftand affe&ed with worldly pleafures, world- ly profics,and worldly joyes:are thefe delightfome to you,doe you make thefe your onely delight and joy j then it is a figne that you were never as yec throughly humbled , becaufe finne as yet is not a burthen unto you 5 for if a man apprehend finne deepely,if he fees finne as it is finne, contrary unto the nature, puritie, and holineffe of God, he will not minde earthly things fo highly or principally as to rejoyce in them only; therefore examine your hearrs how you ftand affe<5ied with the things of the world: and therefore the Apoftlc faith, Let hint that is great in the world be low in his owne eyes : he that is truely humble,he will prize Chrift, and grace, and holineffe, as the greateft and mod pre- cious and excellent things in the world : as for ex- ample,a man that is ficke , when he is ficke then he will take no pleafure in any earthly thing, becaufe hee is humble ; but if you tell him that Chrift is merciful J, that he will receive humble finners unto favour, he delights in nothing fo much, nothing is fo excellent uuto him as^this : but when he is well againe, then hee delights in the world againe, and the reafon is becaufe he was never truely humbled, but 6.Signe. James. 1, %6o Pauls Confterfion. DoUrine. but prizes the world , and cakes more plcafure in the things of the world,then he doth in grace: but it is other wife with an humbled foule, that is truly humbled ; and it will delight more in Chrift, and grace, and holineffe, then in all the pleafures and profits in the world:therefore examine your fcjves whether you are more affe&ed with the world or with grace, and accordingly you may judge of youreftates, whether you bee trucly humbled or no :and thus much for this meanes, and for this point, we now proceed unto that which followes. ^Andbeefaid, Lord% what wilt thou have mee to doe? The point is this JThat fin is in it felfe full of grief e andbitternejfe , and men Jhallfindtt fo,fooner or lat- ter. I gather it thus. Paul was affrighted with his finne and trembled at it, it appeared unto him in an ugly fhape 5 hence he cryes out, Lord what wilt thou have meeto doe t that is, I am in a ftreighr, I cannot tell how to be freed from fin,and I will do any thing,or fuffer any thing for thee fo I may bee freed from fiinc.-now I fee finne with griefe to bee a bitter thing: And fo ^Adam faw the bttterneflc of finne when hee hid himfelfc from God in the Garden 5 and fo David faw the bitterneffe of finne when he made the 5 1. Pfal. How earneftly prayes he to be freed from it, to have the fting of it taken away, to feele the favour of God againe , which then he felt not * Now thrt finne is thus, wee will prove it unto you. Firft, I fay, that finne is full of griefe and bit- ternefle, Pauls Conyerfon. ternefle, the Prophet calles it bitter, in lere.z. 19. Know, faith he, that which thou haft done is bitter and tfy///>that is, you fliall find it bitter : nay it is bitter now, if you taft it 5 and it is alwayes fo, though you doe not alwayes feele it fo 5 as the Serpent al- wayes hath a fting, though hee doe not alwayes ufe it, fo though finne doth not alwayes appeare bitter unto you, yet it is, and it appeares not bit- ter oftentimes to fome, becaufe it doth not ufe its fting alwayes ; but finne is bitter, becaufe it is thecaufeofallafflidions: I fay, finne is the fling and edge of every affidion, take finne from the affliction, and affliflion will be but a bulke with- out a burthen, or as a Serpent without a fting,or a fword without an edge : and on the contrary, no-j thing is bitter, nor hurts, if finne beeremooved: Paul had a good confciencc, becaufe finne was not joyned with it, and therefore the affldions, im- prifonments, and reproaches, that he met withall did not hurt him, they had no fting in them, in g. Cor. 15. 56. faith the Apoftlc , 7 he fting of death is finne, and the Jlrength of finne u the Law. That which gives a fting unto death is finne, and that which gives a fting unto finne is the Law ; for if it were not for the Law,therc would be no finne,and if it were not for fin, there would not be any fting or bitternefle in death. Therefore finne cannot choofe, but in its owne nature bee exceeding bit- ter and evill : and therefore efteeme how you will of finne, now ; but if once you come to know God in his power and greatnefle , then you ftiall N n know 261 Icrcm. j. 19. Cot. 1 j. 56. i6i I. Reafon. Pauls Conver (ion know finne to be bitter and evill: and the reafon is, becaufe fiane makes us to fee God, as a Iudge ready to caft us into hell, out of his prefence, and utterly to deftroy us : What was the reafon that Paul was fo affrighted and aftonilhed in this place? but becaufe hee faw God in his power, and holi- nefle. andfinne contrary unto thepure nature of God: And what was the reafon that the lay lor was fo affrighted? was it becaufcthe prifon doores were opened? no,but becaufe hee apprehended a wonderfull power in God 5 there was a glimpfe of the power of God, that (hone into his heart, and this was that which fo affrighted him : fo you fee that the more that any man fees into the power and Majeftieof God, the more bitter will finne be unto the foule : as wee fee in ludat, hee faw the wrath of God, and then finne became bitter unto him.-no w there is a time when God beares the bur- then of his children, and keepesit off from them , elfewith ludas they would fioke under themr.a- gaine, fometimes hee doth not lay it upon them, but they lay it upon themfelves 5 but if God lay it on, they (hall fee finne to be a bitter thing. Secondly, as finne is bitter, fo it (hall appeareto befo, unto all menfooner or later, and that for thefe rcafons. The firft Reafon, is, becaufe otherwife God (hould loofe his glory . I do not fay , that this glo- ry fhall be taken away: for nothing neither finne nor Sathan (hall take away Gods glory 5 becaufe all things worke for his glory: neither can any thing Pauls Conyerfion, thing addc unto his glory^but I fay, if God (hould not make finne bitter unto men,fooncr or later,his glory (hould be fufpended for a time 5 and there- fore it is ufuall with the Lord to prefixe unto ma- ny threatnings his owne name : the Prophets ufe it frequently after that they have pronounced Judgement againft rebellious finners , then they adde Thus faith the Lot d, and you jbali know that I am the Lord, that is, becaufeyou will rebell a- gainft mee therefore you (hall know that finne is a bitter and terrible thing, becaufe I will not have my glory fufpended, therefore you ftall beepu- ni(hed, that you may know finne to bee a bitter thing. The fecond reafon is, becaufe every finne is the breach of a juft law: now God will have the o- bedience of every creature framed according to his law, and all their anions muft bee fquared by this rule. And the law is this, Doe this and live. if thou doe it not, thou (halt dye : So that the Law is an Injunctive Law , that in joy nes either a man to doe or to fufferthe penalty: that is, in- joynes puniflimcnt to follow the breach of it: fo that if a man breake the Law, then hee fliallbee fureto beepuniflied. For God is zealous of his Law, and hee will not paffe a finnerin the breach of it without fatisfadion, becaufe every injun- ctive Law,as it binds to obedience, fo it binds the difobedience unto puniflhment. The third reafon is , becaufe of the Iuftice of God : if he (hould not punifh finners when they N n 2 finne, 263 2. Reafon. l-Reafw. 1 2<*4 Ob\eft. let this moove you to hate finne , that you may efcape thefe mi- ferics. The fixt Motive, to moove you to hate finne, is, becaufe fiane is a vaine thing , it can yeeld qs no true comfort or content , and this wee may fee in the vanitie and changeablenefle of earthly things, when we make them our onely joy , how fooneare wee deprived of theme' for indeed,what is our portion , or what can yeeld us any found and folid joy and comfort, but God and Chrift t and fo lob reafoneth in lob 3 1.2. what portion Jhall 1 have with God Almighty ? itisnofmall portion, but a great portion to have communion with Him , to bee fure of Him for a refuge in all troubles, a Counfeller in all duties^ a helper in all wants to ftand by us,when all elfe forfake us : hee that kaowcth the fweetconfolations of the fpirit, will account finne and the world but a vaine thing 5 I fay, no man that knowes the fwectnefie there is in the Communion with God, will loofe it for all the pleafures of finne. lob 14, hee (how- eth Pauls Coifperfion. 281 eth the vanity of earthly things;fcme conceive the i comforts of the Spirit but a vaine thing, but this is, becaufe they never tailed of the fweetncffc of the Spirit : there is no man but he hath fomerhing chat h«refteth his heart upon,as the Pfalmift faith. Some truB in Princes , fome in riches , others in their friends, but it is God that is the ftrengthand prop of every fandified mans heart, on which every holy man and womanrefteth; now take from any man that which is his prop and ftay,and his heart finketh and dyeth in him like a ftone : fo will the heart of a child of God , when the aflTurance of the favour of God is taken away by fitine: therefore as the favour of God is fweter then life it felfe unto him, (o the very interrupti- on and fufpending of it, is as bitter as death : and therefore in this regard, finne is to be hated. The feventh Motive, to moove you to hate finne, is, beeaufe finne is reHlejfe , if you doe but truely confider the reftlefnefle of the heart , till it be fan<5lified , it will make you to hate finne : the heart is reftlefle, till it bee fet in a good frame of grace. Sinne is unto the foule, as a difeafe is unto the body ; a man that is bodily ficke will never bee at reft, till hee be well : fo a regenerate man is never at reft till finne be healed in him • wicked- neflc is of a reftlefle nature, according unto that meafure it is found in any, as the Prophet faith, in (/i/^57. 20. 21, where he compares the heart of wicked men unto the raging Sea, that (till is in motion, purging and clcanfingic felfe; foaholy Pp 3 man 7. Afotive. Siru-citldle. Ifa. 57.20,11, ■ 282 8. Motive, Ezra 9.6. 9. Motive, Pauls Comer fion. 2Sam.x1.758. man is not at reft, whileft his heart is not clean fed from his fiines: let this therefore moove you to hate finne, becaufe it is reftleflc. The eighth Motive,to moove you to hate finne, is, becaufe fhne is not acquainted with God, it hath no familiaritie with him, it is not accufto- med to (land, or be in his prcfence 5 it (lands in fuch termes with him , that the (inner dares not looke upon God , or draw neere him Without flume and fearc .• no wicked man dares doe thus, fo long as any uncleanneiTe cleaveth unto him in any degree. But grace breeds an holy acquain- tance with God , and doth beget in the heart a kinde of noble friendfhip and familiaricie with God , which will make a holy man to abhorre finne as a bafe thing , which befeemeth not that purcneiTe of that friendfhip which hee hath with Chrift : hence is that fpeech of Ezra, in Ezra 9. 6. 0 my God , iblujh And am ajhamed to lift up my face to thee, my God; for my iniquities are gone, &c> that is, becaufe of my finne, I am afhamed to have any familiaritie with thee. The ninth motive, to move you to hate finne, is, becaufe if you live in finne God will (hew you no mercy: you (hall find him not as a father, but as a Iudge. The mercy and kindnefieofGodis a great and eflfe&uall motive which God often u- fes in Scripture, to move us from finne 5 thus the Lord dealt with David, in a Sam. 1 2 . 7,8. I gave thee thy Matters daughter, andtI made thee King in his fteed,and if this had bcene too little,! could have Pauls Cotdperfon. have done much more, wherefore then haft thou done thus and thus, &c. Againe, in Micah 6.4,5, 6,j. O my people , what have I done unto you, remem- berwhat I did for you, when I brought you out of the land of Egypt \ remember what B alack King of Moab confulted^ and what Balaam thefonne of Beor anfwe* red him, from Sittim unto Gilgall,&c. Againe, in Deut. 32. 6. Doe you thus requitethe Lord, ofoo- lijh people andunwife : is not hee thy father that hath made thee, and fafhioned thee % that hath bought and eflabltfhedthee, &c. Gods dealing with us, being foundly confidered, how often hee hath fp^red us , and borne with us , how much hee hath loved us, and done for us, is enough to brcake the heart of a regenerate man, and make him to hate finne. The tenth Motive, to move you to hate finne, is, becaufe finne makes you to breake your cove- nants with God : and therefore the remembrance of our covenants with God , is enough to con- found us , and give an edge unto our forrowes for finnes paft , and confirme us in our refoluti- ons exceedingly for the time to come : what (hall wee mocke God , faith the holy Man * will hee hold him guiltleffe that taketh his name in vaine 1 and will hee not furely require our vowes at our hands * Yes, certainely hee will , and that fpec- dily: if wee ufe to breake our covenants often, and begin to forget them, and the Genealogy of them: therefore let this move you to hate finne; that you may keepe your covenants with God, and 283 6,7- Deut.ja.6. I@. Motive* 284 Pauls ConVer/ton. aadfoefcapc thofe judgements which otherwife will light upon you. Te eleventh motive,to move you tcf hate fime, Sin is a thiefe! is, bee a u fey/** * is a thief e : ic will rob you of your precioufeft [ewell, and bed thing you have in the world, which is your aflurance of eleftion : for what is the reafon that many have fuch heart- qualmes, and pinches, and doubts, andfeares, whether they be God's or no, but becaufe they let fome luft or other enter inro their hearts, which ftirres up the mufty corners of the heart, and /o makes a foule fmell in the foufe, which if they had beene careful 1 before, they might have prevented. Now how great a comfort is it to bee allured, that heeis one of Gods Eled, heethat hath fek knowes what it i* , though hee cannot cxprcflfeits but if you have not fekii, you will not believe it, though you (hould be told ir: to beeaffured of the love of God , and that all the priviledges in Chrift, and that all the promifes in Scripture belong unto a nun \ it is fuch a joy as will raife the heart, bafely toefteeme of all earthly things , and to walke in Paradife as it were, and to rejoyce continually ia the meditati- on , and aflurance of thofe things , which are appointed unto the Ele& in the Booke of God: befides, not to fcare death, not to be moved with any Tyranny, or evill tidings, but to bee like a fquare ftone that ftands even upon his owne bottome , in whatfoever eftate hee is caft. But all his aflurance , joy, and comfort is loft , if the i Patils Conlperfion. *8? the heart bee but impure, and unholy towards God. Wherefore let this moove you to hate finne. The twelth motive,to move you to hate finne, is, becaufe finne is the greateft tyrant that God hath. The confideration what a tyrant luft is, would make you affraid of finne, if you did but know what vexation it would put you unto : from which tyranny you fliall never bee freed, till you come to give peremptory denials unto it in everything: for when ftrong luftspoffefle your hearts, they lead you about , diftradl you, and weary you. Now what greater enemy can any man have then hee , that drawes away the heart of his fpoufe after him, from her o wne hus- band i What greater enemy can any chaft wo- man have, then hee that entifes her to folly, and to make her his whoore : beloved, finne drawes away your hearts and affedtions from God : you are, or you ought to bee Chrifts Spoufe , then thinke with your felves , whether finne be not an enemy both unto Chrift , and unto your felves : It is true, it may bee it will promife you to make fetisfadiion, but performe nothing^for while they are yet living and quicke in us, wee are in this ftraight^either wee refift them>or not refift them : if we refift them , they paine us, and weary us out with imponunitie: but if we refift them not, then we put fewell unto the fire , and fo make it the greater: and when the luft hath gotten more ftrcngth, then it muft have more fatisfadiion , and ___ Qjq when 12. Mo- tive. 286 i$. Mo. five. Pauls ConVerfion. when that is done, ycc more will be dcfired$as the fire the bigger itgrowes, the more fewell it re- quires to feed it, and fo there will bee no end; but it will grow in infinitum , and infinitely, till it hath drawne you into perdition : therefore there is no way , but to put ic cleane our,and to quench every fparke -y to give no fewell to it at all, nor fo much as to gaze upon unmeeteobje&s, elfeihill you never bee free from the vexation, and tyranny of icbut rather fioke deeper and deeper,iike a man in a q.jicke-fand. Let this moovc you to hate finne. The thirteenth Motive, to move you to hate finne, is, becaufe finne will makeyouto come weeping home, if ever you come 5 bur if yon do not come home, then, as the Apoftle faith, your damnation Jltepetb not \ the longer you goe,the nee- reryou arc to hell, and further from God, And therefore it is better for you to come weeping at laft, then not at all ;and who went ever out from God, that fomctimes hod injoyed fellowship with him, bur they have come home by the weeping croffe : for in this cafe God commonly drives them home with ftormes , if they bee fuch as belong unto him. Hence the wayes of the Saints are (aid to bee hedged in wichthornes* if they keepe the right way, it islmooth and plaine, but if they fkp1 Dotlrine. 2?1 Pauls Coitoerfion. I. is Chrift 5 the beft, the holieft , and wifeft Tea- cher in the world : learne of Mee, 1 am ready to teach all, and to upbraid no man : and then in the Iaft place, the thing that they mud doejthey muft take Chrifts yoke, and fo they (hall be rid of their burthen 5 the fumme of it is this, if you bee wea- ry and heavy laden with your finnes, and have a defiretobceafed, it is no more, but come unto Chrift, and hee will cafe you : that is, if you be heavy laden with finne, Chrift is ready to take off your burthen, and to put upon them the eafie yoke of obedience and holinefle. Againe, in Eft. 57. / dwell in the high and migbtie place, with him alfo , that is of a contrite and broken Jpirit, that is, there is but two places that God delights to dwell in, the one is in heaven , and the other place is,in a humbled heart : now furely,hee will not dwell there where he loves not : for to dwell notes a fpeciall prefeoce with them , that is, hee will not onely dwell in the heart , but hee will make his pretence to comfort the heart . and a- gaine, in Efa. 66. I will bee neere unto them that are bumble, and that tremble at mj words 5 that is,I will take a fpeciall care of them that are humble : this readineffe of Chrift to receive finners, is excel- lently fet forth in the parable of the Prodigall: How readily did the father receive a rebellious childe -, even fo ready , and much more ready is Chrift to receive finners that are humbled : an ex- ample we have in David, how ready was God to pardon Davids great finne, when he had humbled himfelfej Pauls Cortoerfion. himfelfe j and the fame we fee in Peter > and fo here in Pdul.The reafons of this point arc thefe. The firft reafon is, becaufe mercy pleafeth him, as it is in Micha.-l will pardon your tranfgreffions, becaufe nacrcy pleafeth mec,that is,he delights to (hew mercy to finners,and what man will not wil- lingly doe any thing that pleafeth him. The fecond reafon , becaufe mercy is naturall unto God , that is , it is his nature, for although mercy be a qualitie in us, yet it is a nature in God, and what man will not willingly doe any thing that is agreeable unto his nature. The 3d. reafon ts,becaufe God is rich in mercy $ a man that is rich, he will not refpeft the giving of a fmall gift •> but he will give liberally & bountiful- ly ,and it is for his credit to doe thus : now if it bee thus with men, then how much more with God, becaufe he is the Store-houfe,& hath the fountain in himfelf-and therfore it ftands with his honor to give liberally, to be rich in mercy to his children. The fourth reafon is, becaufe God is our Father, and you know a ftther hath a tender affe&ion over his children, and if it be thus with men , then it is much more with God towards his children 5 thou needftnot ro fears the mMog of hi$ mercy , if thou be -one of Gods children. The consideration of this, that God is excee- ding merciful!, (hould draw us clofe unto God, chatis,is God merciful!, then lee us run unto him 5 this hoping of mercy, fhould winneus to come unto himjfor what is that which makes a Tray tor, Rr or *P3 I. Reafett, i.Reafo on* 3. Reafon. 4. Reap on, l.Vfe. 2^4 Objett. Anfw. 2. Vft. i, Bel Pauls Conyerjion. or a Malefador after Hue and cry, to come in and lay downc the armes of Rebellion, but the Pro- clamation of mercy < and in hope of this he comes in 5 Therefore when you heare that Chrift is ex- ceeding mercifull, then come in : only lay downe the armes of rebellion, and you fhall finde mercy. objetl. Oh but faith fomc, I would willingly come unto Chrift, but alas, my finnes are fo ma- ny, and fo great, that I feare Chrift will not re- ceive mee. Anfo. To this I anfwer ; what if thy finnes be exceeding great and many, yet they are not Infi-j nice, that is, they doe not exceed the price payed for them. But God is Infinite in mercy ,and there- fore exceeds all thy finnes. Againe,confider the a- biiitie and power oi God, hee is able to make thee cleane,and purge thee from all iniquities and there- fore feare not the greatnefle of thy finnes.-onely la- bour to find the condition, faith, in thee: and then come and take of Chrift freely. Secondly, if God be exceeding mercifull, then let men take heed , that they wrong not them- felves in regard of falvation by the negled of thofe meanes,whereby grace is got:that is,let men be humble , and then kt them know, that Chrift is mercifull : And that you may not put ofFrepen- tance, and the getting of grace, confider thefe par- ticulars. The firft thing is this, take the time and oppor- tunirie when grace is offered y that is, it will bee good for you to (hike while the Iron is hotc, I and j , Pauls ConVerfion. andgrinde while the windeblowcs, and faile when there is a faire gale 5 fo it is good to follow the fpirit in its motion: for. as there is a rime when the fpirit is offered , fo there is a time when the fpirit may bee got, and therefore it is, that this time is fo infilled upon fo often in Hebrews 3. To ddj if jet mil heart his veice, &c. that is, there is a time when God wil not be found of us,though wee would give a world to have but one motion of the fpirit againe, one moment of repentance , one offer of grace, but you (hall not : well then, now you have the time and oportunitie, that is, the day of falvation 5 I offer you Chrift and fal- vation, and you may have him if you will but re- ceive him, that is, if you will but fufFerhimto rule in your hearts, if you will but acknowledge him to bee your Lord and King; you (hall have him whatfoever thou art, or haft becne for the time paft } onely if you will be a new man for the time to come: but if you will not receive Chrift now,but refufe him,there (hall a time come,when thou wouldeft receive him , but then thou (halt not. Remember the five foolifh Virgins, iM*tth. 25. They were fhut out of the marriage chamber, and fo maiftthou, if thou now refufe him. Secondly , confider that repentance is not in thine ownc power, that is, it is a turning of the heart and cafting of a man into a new mould, the fetting of the heart in a right way , and withall know, that there is a falfe repentance : Cain, and Eftu, and ludts repented, as well as Pad and Peter R r 2 and 195 ». Heifd z^6 Pauls Cotfperjion. and David, but the one proceeded from the Spi- rited the other from the fkfh : it rauft bee found repentance, if it bee acceptable: now this no man can doe of his owne power or ftrcngth, /except there bee a fupernaturall workc of grace in the foule. There are two caufes why God dochafflid his children 5 Firft, Gadaffli<93 his children, be- caufe of fome fcandall , I fpeake now of Gods children,and thus David was affiled, becaufe he gave a juftoccafion of fcandall in the matter of Vrtah^ therefore God affiles him: Secondly, to weane them from the world,becaufe God knowcs till they bee humble, and bafely efteeme of them- felves, and the world, they will not prize Chrift, or grace 5 but when they are throughly humbled then they will come in and take Chrift j and there- fore it is , that wee preach Chrift generally unto all, that whofoever will come and take him, may have him : and therefore this is the queftion that wee move and propound unto all men , whether they will receive Chrift,that is, whether they will take him above all things for better or worfe , to be their Lord, Maftcr, and King : if they will thus receive him , they (hall have him : it is no matter, as I faid, whatamanis, or what a man was, onely if he will be another man for the time to come 5 and therefore it is f&lfe preaching,to fay, they muft come thus and thus , as if Chrift were purchaft with ot&r owne gift , but we preach Chrift freely , without any condition , without any exceptions of perfons, Whofoever will lee him Pauls ConVerfion* 197 him come and take of the Water of life freely , as in Rtvei.zz. And that Chrift is thus ready to re- ceive hutnbkd finners , you may fee in his readi* nefle to receive all manner of people, whileft hee was on the earth , with feverall dUeafes : he put none away that came unto him. Againe,coBfider that if Chrift fhould not bee mercihill, then the end of his Redemption (hould be loft : for where- fore came he but to £hevv mercy unto finners < A- gaine, confider how ready he is to receive finners, from the mouth of his Minifters, 2 Cmntb.f.io. Now then we Arc Embajfkdors for ChriH \ as though God did befeech you by us 9 wee pray you in Chrijls fiead, beeyee reconciled to God : that is, wee ufe all theperfwafions, and motives that we can . we ex- hort, rebuke, inftruft you , and all to this end to make you willing to receive Chrift j nay wee doe aot onely befeech you, but with thofe in the Gof- pel wee compell you to come in, that is, wee per- fwade you often againft your wik , to receive Chrift. Now the things that keepc men from Chrift is this; they fay, that they are not fit to come to Chrift, and therefore they will not come : but men are deceived, for there is no other fitting condition required of us by God$onely be- j leeve, aad you ftull be faved, that is, if you have j but a defire to come to Chrift , you may have ■ him : as for example, if there (hould be a generall proclamation made by the King, for all offenders let their crimes bee what they will ^ that whofoe- j ver will come in, and lay downe his armes of vc~ R r j bellion 2p8 Panls Con^erfion. bellion and acknowledge him to bee Supreme, (hall have pardon $ ic may bee there is fome offen- ders that have greater crimes then others , and o- thers lefle, whatfoever difference there be, it mat- ters not if they will but come in, they (hall have pardon : fo I fay unto you, if you will come in, it matters not what your finnes were, or arc $ Chrift here hath made a generall proclamation, that whofoever will come in, (hall have mercy i there- fore feare not what your fianes bee , onely gee a wiling heart to part with (inne, and cleave faft unto Chrift, and Chrift will not forfake you. In the time of the law every feventh yeare , there was a Iubilee, wherein every fervant was made free from his Matter ; but if any refufed then, then he was to be bored thorow the eares, and to ferve his Mafter for ever : beloved, now is the yeare of Iubilee, you may now bee free men in Chrift, if you will but receive Chrift 5 but if you will not then you (hall bee markt for the divell , and ferve him for ever: therefore, as Vyrrhtu faid unto his fervants, he that will freely goe with me unto the battel! , let him come 5 fo I fay unto you, if you will freely come in unto Chrift, come, and Chrift will receive you 5 but if you will not, Chrift will not have you to goe with him, that is, you (hall not: but this you will not doe till you be hum- bled 5 and therefore labour to get humiliation, and then whatfoever your finnes are, you (hall be faved, if you will but receive Chrift. Therefore examine your felves in what a frame your hearts (land Pauls Conner/ion. (land in : if fo bee you finde that your hearts are hardncd (as the Apoftle faith) that is,fuch as can- not repent, it will bee a difficult thing for you to receive Chrift 5 that is, if you have put the fpi- rit by his proper worke, and have hardnedyour hearts from bis feare, it will be a heard matteribr you to get the fpirit of repentance 5 the Apoftle cals men in this eftate, like Trees twice plucit up tj the rootes , lude verfe 1 a. that is, it will bee a hard matter to make them to grow againe, and be fruitfull : but if you be thorow- ly humbled , Chrift is exceeding mercifull and ready to re- ceive you unto fa- vour. Imprimatur, Rob. duftine. luly 30, 163 3 FINIS, SINNES OVERTHROW- A GODLY AND LEARNED TREATISE MO %TlF°ICJtIO ^(j Where in Is excellently handled; Firft, the gcncrall Do&rineof Mortification: fFoRNI CATION. ^ . . , „ . Uncleannesse. c^W/fc#^i^^EviI1CoNCUplscENCE- howtoMorttfie | Inordinate Affection. ^AndCoVETOUSNFSSE. All being the fubftance of feverall Sermons upon C o l o s. 3. 5. UHortife therefore jour ^Members, &c. De liverbd By that late fatthfull Prcachcr^nd worthte Inflrument of Gods gloric, J 9 h n v? r e s t o n, Dr. in Divinitic, Chaplin in Ordinaric to his Majcftic, Maftcr of EvMnucU Colledge in Cambridge , and fomctimes Preacher of Lincolm-lnne. The third Edition , corrected and enlarged. London, Imprinted by Felix Kingflon for Andrew Cro9h* ai^ are to bee (old by Daniell Frere, athisShoppe without ^Iderjgate. 1635* THE CONTENTS. FirftjIntheTreatifeof Mortification, DOCTRINE I, THe height of Glory which we expeSi by Chrifl, Jhould aufe every man to mortijie finne9 page 3 , DOCT. II, The frame of our hearts 6ught tofuitewith thofe conditions that we receive by our union with Cbrift, p. 4. Explication, Mortification is a turningofthe heart from fin to grace, ibid. ^Mortification called a turning of the hearr, becaufetke heart by nature is backward and averfi from God. p. 5. Sinnefeemingly mortified 5 X. When the occafionii removed, p. 6. 2 . When it is not violent *nd ragingjout quiet, p. 7. 3 . When it is but removed from one fin to another, ibid. 4. When the Confidence is affrighted with the judge- ments of God. p. 8. 5. When the firtngth of nature is f^ent. ibid. 6. BewgteHraimdfromfii^ne by good education, p.p. USE I. To examine by theferutesfinnes M^rti^cation. ibid. (Mortified luUs howne , X. By a dcepe humiliation of the Sonic y page 1 o. 2. By the general/tie of it, ibid. 3. By the meafure of Grace, anfivering the mcdfureof corruption^ page n. 4. By the continuance of them. p. 12. «fl 2 Motives The Contents. - ^Motives to Mortification : i. There innopleafureinfinne. P-x3« Pleafire in ftnne is no truejolidpleafure, but a Jicke plea- fore, p. 14. 2. The fitisfjingof/uft is anendleffe mrke, ibid. 3. The great danger of finne. P**5» 4. The deceit of finnc. p. 16. Sinne deceives foure wayes : 1. By blindingthe understanding* V%17' 2. Bj making large promifes. ibid. 3 . Bypromifing departure at ourpleafure. ibid. 4. By making ajhotp offriend/hip. p. 1 8. 5. The rebellion it occafions in us again ft God^ ib. tf. Thejlaverie it brings us unto Satan, p. I? . USE II. 7V inftruft us that in every regenerate man there is a free- mil to doe good. p. 2 Or The power of a regenerate man confifts, 1 . In performing any dutie God commands \ according to the proportion of grace be hath received, p. 2 1 . 2, In refilling any temptation according to the fame meafure of grace. ibid. OBJECT. In the regenerate jtheflejh fajletb again ft the (pirit ^•xbid. A NSW. Corrupicn reignesnot, though it may take pojpfiion in the heart of a Regenerate man ± it exceeds not the meafore of Grace. ibid . USE III. To exhort us to abftainefrom thtfime of the hearty as mil asfmne in the outward anions. p. 2 2 OBJECT. The Contents. ibid, p. 30 OBJECT. %MenJhaH be judged by their works ^ net by the thoughts of their hearts. P«2S- ANSW. GodwiR judge the thoughts of the heart, at the caufe . the atfions3 or workes, as the effetts. ibid . USE IV. ToUachuithatnomanis fo holy, but he needs mortifica- tion. 24 The meanes how to come by {Mortification, are I. Outward. 1. ^Moderation in lawful/ things. The danger ofexcejje in lawfull things. 2 . Fowes and Promifes. ThelawfulneJJeofFowts, and how they are to be e- fteemedof. ibid. 3. Theavoydingofalloccafionstofmne. p. 31 OBJEECT. Vrofeffors being fir ongin faith, need not avoyd occafions of finnc* p. 31 ANSW. Opinion offtrength in faith is awtaknejfe in men, for the morefeare, the morefirengtb\ befides, habiimll grace is but a creature, and therefore not to be relyed on. p, 3 2 4, The lawfull exercife of Faffing and Prayer, ibid. II. Inward. 1 . To get a willing htart. p. 24 1. To take Raines about it. p. 26 Two errors about ^Mortification : x . That allfinnes have alike proportion of labour to m$r~ tifiethem. p. 27 A 2. That The Contents. 2 . That mortification is not a continued worke. p. 2 8 The fruitles pains ofPapifis in affiifting their bodies ,&c.\b. 3. The affiance of the Spirit, p. 53 OWtanes to obtaine the Spirit , ar c^ 1. To how the Spirit. p. 34 2 . Not to reftsly grieve, or quench him. ibid. v# ? P* 34-35- 3^ W&4/ it is toKgrieve >the Spirit. CquenchJ 3. To ufe prayer. p. 36 4. To wa/ke in the Spirit, p. 37 5. To get a lively faith, p. 38 Justifying faith onely purifieth the heart. ibid. :rt* holyChoH not ejfentially but by a divine power dwellt thin the heart. P'39 That Utoertif cation goeth before luHifying Faith, is an err or. p. 40 £. TegetfpirituaDloy. ibid, 7. Togttanhumbleneffeoftninde. p. 42 DOCT. III. 7^4/ all earthly members art to be mortified. p. 4 3 Members arefinfulli exorbitant afftftiom of the [0ulc,for theft reafons .• becaufi^> 1. They fitt up the heart. p. 44 2. They proceed from the unregenerate paru p. 4 j 3. They ar c weapons of unrigbtcoufneffe. ibid. 4. T&y *r* if* rt 00/tf *£* £**;?, as any member to the body. ibid. Inordinate lull meant by earthly members. p. 46 Wfci/ // £ /# £t earthly-minded. ibid. By the power of nature a man may conceive offpirituall things , and yet be earthly-minded : The Contents. x. 2{otfpiritua/ly* ibid. 2 . 'Hot from an heart illightmd by the Spirit, p. 47 3 . By the knowledge of his undemanding, ibid. A man may come to knowfpirituaU things ,& not be renued. 1. By feeing a vertue in heavenly things excelling all 0- ther things. ibid, 2. By being of a noble fpir it. ibid. 3. By feeing holinejfe in the children of God. p. 48 4. By feeingthe attributes of God. ibid. 5. Byfeelingthefweetnejpofthepromifes. ibid, 6. By beleeving the re function to life. ibid. The order of the faculties ofthefbule* p. 4? Whether Nature can maim unto true knowledge. ibid. \*A naturaS man may know JpirituaU things, in their fub- Jlance, not as a rule of his life. p.5 o fleavenly-mindednejfe is the workeofa new life in a man,ib. Heavenly- mindednefji admits increafe in knowledge^ p. 5 3 The VnderUanding the feat of heavenly -mindednejfe. p. 5 4 Kjin enlightncdvnderftanding communicates it felfe to the refi of the faculties 1 1 . By taking away the lets unto goody p. 5 5 2 . By with/landing the motions of inordinate pafionsjb* 3 . By laying of en the vileneffe of inordinate affe8ions,ib. 4. By ruling and guiding them, p. 5 6 USE I. To reprove fuch a* favour earth ly-mindedneffi, pr inordi* nate ajfeftions, ibid. Reafons againU earthly-mhdtdneffe^ ar I. Inrefpedofmen: 1 . /* takes away the excellency of the mature y p. 5 7 2. It wounds the fouk^ p. 58 A 2 II. In The Contents, II. Inrefpe&ofGod: U fcts upfpiriiua/i idolatry in the heart, p. 5$ I I I. In rcfpc&^% 5 for z reafons: 1. Becaufe they are mutable, ibid. 2» Becaufe they either belong to perfons that are^> 1 4 Good, belonging to God 5 and therefore cannot content them, becaufe they draw their afftBions A 3 from The Contents, from God. p. %6 .2. Wicked junto whom they dre notfanftified, ib. 3. 2{g fdvationby earthly things, p. 88 God will have all thefoule^ or none. p. 8p C£r*'tfs two market of a Chriftian. p. p 0 4. Heavenly things art the better fart proved, U By Scripture. ibid. A four ef old difference betweene earthly and hea- venly things. ibid, 2. Byreafon. p«?°« 91 5. i^B things are at Gods difyofing. p. 9 4, Markes to know whether wee have loft our -earthly mindedneflfe. 1. By the moderation of our, care and delight in earthly things. pop 6 Signesofthe excejfe of our delight in them, arcj i. Our immoderate defire of getting & keeping them,ib. 2. Our excejfe in ourpleajures and recreations. ibid. Recreation when lawfuS. p. 98 2 . By the efteeme we have of heavenly things. ibid. 3. By our Spirituall tajle, whether wee reliijh heavenly or earthly things beft : as the Word ? reached, p. 1 o o Eloquence no ornament to the Word Preached, p. 1 o 2 The Wordjhould not be mixed with it. ibid. How Learning and Arts are necejfary to the Preaching of the Word, p. 104 CWiniBers jhouldnot endevour to fleafe the people with Eloquence, p-i<>5 4. By our judgement of heavenly things. p. 106 Spirituall knowledge wrought by the Spirit, able to judge of 1. Per fins. P«*°7 2. Things. ibid. The Concents. Spirituall renovation is difcovered. i. By the Affettions. p. io8. 2 . By the Speeches. p. I op . 3. By the Afttons. p. 1 1 2. 5, By our brookingthe word of reproof e. Vtll3* USE. . To exhort fyirhuall minded men to grow more and more therein. P« 1 14. The if aft finnes to be avoided. ibid. Secret finnes to be looked into. p. 1 1 5. CMotives to grow in heavenly mindednejfe, are 1 . Hereby we are able to doe every good worke. ibid. 2. Hereby God is honoured. p# 11 6. 3 . Hereby we mayfrevaile with God in prayer, ibid. uf few faithfull praters may doe much good. 117. OfFORNICATION. DOCTRINE L ALL meleanneffe is a thing God would have mortified, and quite defiroyed out of the hearts that hee would dweUin. p. 11^. DOCT. II. Fornication is a finne that muftbi mortified, p, i2o» ThehainoufneflTe of this fin of Fornication appeares, I. lnthefinfulneffeofit:Yoty 1 . It is contrary to Gods Spirit. 2. It makes aftrangenejjc betwixt God and us. 3 • It is a punifhment of Other finnes. 4. It lay es wafte the Confidence, p j. // delights the bodte more than any other fin. II. In the punifhment of it : For, > 1. God 121. ibid. 122. 123. ibid The Contents i . God himfelfe takes the punifhment of it into bis own* baud* p. 124. 2 . God refer ves filthy perfonsfor an heavy judgment. ib. III. Inthe danger of it. p. 126. IV. In the deceit fulnefe of it. V-127* The deceits of the Divell, whereby he inticeth us to this finne3 are 1* Hope of repentance, xbid.fVith considerations againfl that deceit, ibid. 2 . Frefent impwitie. p. 1 3 1 . Conf deration again (I it. 132. 3. Prefentfweetneff'einfmne. 133. Conf derations againfi it. p. 1 34. 4. Thefalfnes of comon opinion and carnal reafin.p.13 5 5. Hopeoffecre[te. p.i^. Conf derations againftit. p. 1 37. USE I. 7*0 *Ar£0r/ p.i??. CSpirimll.i Lsfffeffions when inordinate. p.i?o. Trials of inordinacie of Aflfe&ions, are 1. To examine them by the Ru/e: the Rules are 1 . The objeCl mufi be good. p. 19 1 • 2. The end right. 3. The meafure right. 4. The order and feafon fitting. 2 . 7* examine them by the tfftfts 3 7#* <^#j *r* 1. The diBurbance and hindrance of reafon. ibid. 2. An indijpofition to holy duties. P*1^* 3. The production of evill aclions. ibid. 4. The drawing us from God. p.ip4- Whatitisto mortifie afftftions inordinate. p«i£5» Reafons why they are to be mortified,are I .T^j <*>* ofgreatejl efficacie and command in thefeule.ib. 2 . !rttfy make us either good or evill. (196* 3 . They make way for Satan to take pojfcfion of the fiulc.p. 4. They are the firft movers to evill. P«x?7* USE I. To exhort us to take paines in the mortification ofthefe in- ordinate affeclions. p. 1 98. Meanes to mortifie them, are I. Knowledge of the difeafe. B2 p. 200. The Contents. Two wayes to difcewe inordinate lufls 5 1 . By bringing them to the Touch- (lone. p.2 o i. 2. By confideringthe flops of them, ibid. 3. The judgement of others concerning them. ibid. The caufes of inordinate affe&ion,are 1. UMif-apprehcnfion. p.202« Remedies againft mif-apprehenfion. 1. Togetflrongreafons out of Scripture* p. 203. 2. To get a lively faith. p. 2 04. 3 , Experience ofthenaughtineffe of them. 4, Example of others. 2. Weakneffe andimpotencie. p.2o5. Re me die againjl that, is to gather fir englh. 3. Lightneffeofthe minie^ p. 2 07, Remediejofinde out the right objeft, which is God. 4. Confufion that rifeth in the heart atfirjl rijing ofthe.209 Remedie timely prevention. ibid. 5. Corruption of nature. p. 2 10. Remedy to get a new nature* 6. Want of 'Spiritual! watchfulnejp* p.212. 7. One fwne caufc and roote of another. Vu2li> Remedy^ to pull up the root. God the onely agent of Mortification. USE II. To reprove tu for firmtfull affeflions. Motives to conquer inordinate aflfl&ions. |, ihey aretherooteofallevill. P«2I5 2. They wound the fou/e. p.2i£. 3 . They breed foolijh and hurt full lutfs, p. 2 1 7 4. They hinder the doing of good a[i ions ^ p. 2 1 8 5. They bring fbumc and difhonour. ibid. 6* They blinde the reafon and judgement y p4 2 1 9. The Contents, Of CoVETOUSNESSE. CO vetoufnefje what. pt 2 2 o Wh) it is called Idolatry. DOCT. 1. Tofeche helpe and comfort from riches or any other creature, and not from Godalone^ is vaine andfinfulL p. 2 2 1 DOCT. 2. That Covetoufnesjwhicb k idolatry ,ts to be mortified jp.n 2 Reafons that Godonely can be comfort unto us, and not the creature yarc_j I. God is AlUfuffictent, p. 224 2 1 The creature is emptie and vainc. p. 2 2 5 3. We commit the finne of idolatry in giving that to the creature which is due to God. p. 2 2 6 USE 1. To exhort men to abjlaine from lu fling after worldly things, God can give comfort without riches, ibid. The creature without the Creator is as the huske without the kernel! s p. 228 Confiderations to diffwadefrom trufting in the Creature : 1 • The creaturj ofitfelfe hath no power to comfort, p. 2 29 2. The creature reaches not to the inward man* p. 2 3 o 3 . y^A multitude of creatures muftgee to the comfort of one man, p. 2 3 1 4. The comfort of the creature is but dependant fell city jk. Whatfoevcr men leave their children without Godshlefing is noihing worthy p. 2 3 3 The deceits wherely men arc kindred from mortifying thh finne, arcs I . They thinke them Gods blcfingf, p. 2 3 4 Blepngs confidered without thanke full referenced God, ceafe to be blefings. Bj^ We\ The Contents. We receive the creatures as blcfitngs : 1. When we depend on God/or the difpoftngjontinuing, And want of them. p. 234 2 . When we thinke the fame things may he without cm- fort unto us. ibid. 3 . When we thinke we may have comfort without them. 2. They apprehend prefent comfort from the abounding of ihtm. P»*3^ We may not judge of outward things byfinfe and feeling, but by faith and a r edified reafon. To helpe our judgement therein • Confider, 1 . They are but vanitie of vanities. p. 2 3 7 2. What other men, that have bin affittlcd, thinke of them. 3. What your f elves willjudgt of them at the day of death. 4. What youfhallfnde them for the time to come. rA refrejhing of the htart by the Scnfe of comfort doubled Creature : proceeding from jAn apprehenfton of Gods favour C in thofe blepngs. J jy in the creature may be a 1. RemtJ]ejoy,as if we joyed not. P-239 2. Loofe joy ^ that may bccajloff. P-*32 3. Dependant joy, eying the foantaine. ibid. 3. They reafon falfely. Riches come not alwaies by labour, nor comfort by riches for 1. Godmaketh a di/proportion betwixt the man and the blefong. P-24i 2 . God hinders the ejfeflsy though the causes concur re. 3. Goddeniethfucceffetothecaufes. ibid. 4. They fee the fe dings prefent and certaine, other things doubtful! andincertaine. Earthly ' The Contents. Earthly things fubjeft to change, but ftirituall things- un~ changeable. Signes to know whether our love to the creature be right or no : Confidcr, I. Whether our affeflion to the creature drawes our hearts from God. P-243 2 • When earthly and Ipiritua/i things come in competiti- on5 which we make choice of* I . What our obedience is to God* 4. What things trouble us mofi+ P*M4 Our affeclion to riches [aid to be inordinate, p. 245. when wefieke them. 1. By meafmemorethanwe f\)0uld. 2. Bymeanesthatwejhouldnot. p. 246 3* For wrong ends. ibid. 4. In a wrong manner • which conftffsin t he fe particu- lars : when wefeeke them 3 1. Outofkvetotbcm. 2. TotruBtothem. 3.. Tobeprffidupbytbem. p. 248 4. To glory in them. 5 . With too much ha fie and eagernejje^ In the deftre of riches there is a double content. p. 2 5 o 1 . C<£ contentednejje, with a dependance on Gods will. 2 . k^A contentedneffe^ with afubmifi.on to Ged* will. How far re a man ma) defire wealth. p . 2 5 1 A threefold necef^uie of the creatures.. 1. Qfcxpedtence.. 2. Of Rendition and place. ibid. 5, Of refreshment. \^d defire c j riches for fupcrfluitit and excejp, fmfull • for thefereafons : I. tjifans The Contents, 1. CMans life fiands not in Abundance ofexcejfe. 2 . // proceeds from an evill root. p. 1 5 3 3. It may not be prayed for. 4. // is dangerous, for it cboakes the Ward, ibid. 5 . We have an expreffe commandement againB it. The end of a mans calling is not to gather riches 9 but toferve God, p. 25 5 Riches ', the wages, not end of our Calling. Rules to dircft our care in getting wealth, p. 2 57 'Kp going into other mens Callings. The end muft not be riches, but Gods glory. The care muft not be inordinate^. Signes of inordinate care, are 1. Trouble in the acquiring. ibid. 2 . Feare of not attaining. p. 2 5 8 3 . Griefe w being prevented. A man is the covetous whe hejlrives not againjl covet oujhes Covetoufnejje fpirituall adultery jbi&aggravatcd in that 1. It makes men wicked. 2. It docs leaft good. p. 2 59 3 . Riches are butfalfe treafure. 4. They are not our owne. K^ittribuHs given to riches ^arcs 1. They are many things. 2. They are unneceffary. 3 . They will be taken from us. 4. They are not the beft. Uie 1 • To exhort men to mortife this earthly member Co- vetoufneffe, p. 2 6o. and ifthou haft no knowledge of heaven and heavenly things, how canft thouxkfire them i feeing where there is no de- fire, there is no feeking : And therefore if thou wouldefl feeke heavenly things,as Cfrrift^atid Grace, and Salvation, then know them firfh • A fterwards in the third Vcrfe he goeth on,and pref- feththis exhortation with divers arguments • firft, becaufc ICon are dead h that is, feeing you arc efcead unto earthly things^herefore ftrivenotnowto.be earthly minded.. SccondlyJFourlifets bidmthchrift: that is, your happinefle is npt feene vtftth Whef ie 6Y the body by looking on thefe earthly things, but yourhappi- neffeand joy is by Faith beholding Chrift, therefore fet your heart andey e on hinrwhere your life is; that is, youlookefor a pcrfe&ion of glory with Chrift, whichyou cannot have by minding earthly things: therefore be heavenly minded. In TheJ>otfrwe of (JHortificyion. In the fourth V%erfe the Apoftle anfwer eth unto a de- mand : for they might thus objed, You tell us that we (hall haye a perfe&ion of glory, and that it is-hid with C|hrifl,but when (hall we have it ♦ tjiat is, when (hall it be made manifeft unto us^TJnto tfeis*he Apo- ftle anfwers. When Cbrift, whoJs our life, Jha/l appeare, tbehjhall we alfi appeare with him mglory.And hereupon he groundeth another exhortation in the Verji I have read:as iAie (honld fay,Seeing you expert fuch a per- fection of glory to bee revealed unto you at Chrifts feconcf cqmming, then it (lands you upon to fet upon your corruptions, to kill, and to (lay them that feeke todepriyeyou of that glory, MorMe therefore jour earthly members • that is, (lay eveey roule affection, inordinate defire of earthly things, rid yourhearts of them by (laying oft hem ; and although it may feeme a hard worke, yetfight (till, or elfe you (hall never at- taine unto that Life you hope for: .Sothatthefirft general! point hence, is this • . » , That the height of glory \ which wet expeB by Chrijl, jhouldcaufe every man tpmortifejlmc^. This the Apoftle makes the ground ofoux Mortifi- cation 5 Ifyou be rifin with ChriftJeeke the things that are above, mortjfe th erefor e jour ear t^lj members^ that is^ex- cept you (lay fin, That hath (laine Chji'ft, you cannot get life with Chrift : Surely then, Mortification is not as men thinke it,a needlefle worke which matters not much whether it bee fet upon or no, but this is mens (ickneflfe; for, asamanthatisfickcihinkesPhyficke is not needful), becaufc hee is not fenfible of his dip eafe, when as* the Phyfician knowesthat it is a matter C 2 o£ Dotl. 1. Docl.y 'Jht Doctrine of ^Mortification. Mortifica- tion what it is. of neceflity,andthat except he purge out that corrup- tion and humor of the body,it will grow insurable :e- venfo3except this corruption ofnature be purged ouP, it will grow incurable ^ that is, we cannot be favcd : therefore we know to mortifie fin is a work of neccffi- ty,whcreupon ftandeth every mans life and falvation. The fecond thing which we note, is this : T fat the frame of oar hearts ought to fuit with thofe con- ditions that We receive by our union with Chrift. And this alio th e Apoftlemakes another ground of Mortification 5 ifyouberifen with Chrift,freke hea- venly things, and therefore labour to mortifie your inordinate affe<5tidns,arid finful lufts,that fo/the frame of your hearts, and difpofition thereof, may fuit with heavenly things : as if hee flidiild fay , You profefle your felves to be rifinytith ChriB . that is,fhat you are in a more-excellent eftaie than you were in by nature, and you expe&a perfe<5fcion of glory ; then it muft needs follow, thatfheframetrf your heart muft fuit with your conditions ; that is, you muft bee fuch as you profeffe your felve$ to be; and this cannot be,ex- cept you mortifie finne, all inordinate afl^dions, all worldly lufts,a!4 immoderate care for eartHly I hiqgs: thinke not to get grace /alvation,amd eternall life,ex- cept firft you flay your corruptions and luftssfor Mor- tification is a turning of the heart from euill to good/ from finne to grace: or, it is a Working a new 'dif- pofition'in the hear^ turning it quite contrary; Or elfe it may be faicfto be the flaying of thai evill dif- pofition of nature in us/ ■ Now we muft know, that howfoever Mortifica* tion ,i The Doftrinc of tMortificmon. Hon is a deadly wound given unto finne, whereby it is difabledto beare any rule or commanding power in the heart of a regenerate man, yet we fay, Morti- fication is not perfect • that is, it doth not fo flay finne that we have no finne at all in us, or that wee ceafe to finne, for in the moft regenerate and holicft man thai: livcs,#therc is (till tlie fap of finne in his heart: A tree l Simtlu may have withered branches by reafon of fome dead- ly wound given unto the root, and yet there may re- maine fome fap in the root,which will in time bring forth other branches 5 fo it is with a regenerate man, there may a deadly wound be given uhtofinne/which may caufe inordinate affe&ions to witherDand yet not- withstanding fome fap of finite may remaine, which had need ftill to bee mortified, left otherwife it bring forth other branches. Mortification is not for a day l only,but it muft be a continuall worke-,when thou haft flaine finne to day, thou muft flay it to morrow 5 for finne is of a quickning nature,it will revive if it be not deadly wounded,and there is feed in every fin which is ofa fpreading nature3and will frudifie much-there- fore when thou haft given a deadly wound unto fome fpeciall corruption, reft not there, but then fet upon theleftcrj mortifiethe branches ofthat corruption • andfo much the rather, becaufe it will bee aneafie worke to overcome the common fouldiers,and to put them to flight, when the Generallisfhine. Wee call Mortification a turning of i he heart • the Mortifca- heart by nature is backward from God • that is, it rion,whya mindes andaffe&s nothing but that whicli is contrary [£Xfrcf to Godyic is wholly difpoied to earthly things ; now | C 3 Morti- 1 The Dofirine of ^Mortification. Queft. Anfiver. When fin feeme s to bereorti- fie^andis not. I Mortification alters and changes the heart, turning it from earthly to heavenly things 5 even as a River that is ftopt in its ufuall courfe is now turned another, way ; fo Mortification flops the paflagc of fin in the foultvturning the faculties, theftreamepf thefoule, another way: the foule was earthly difpofed, the. minde, the will, and affedions were wholly carried after earthly things, but now there is anew difpofiti- ormGbught in the foulerthe mindc andaflfc&ions are Whblly fet upon heavenly things • before,hc was for the world how he might fatiafie his lufts,but now, his heart is for grace, juftification,remiflion of finnes, and reconciliation. Here then, feeing Mortification is a flaying of (inne,ana that many f finne isdead, that is,when the ftrength of Nature is /pent. As the Lamp ■ goes The DeCtrwe of ^Mortification. goes out when oyle is either not fupplyed or taken away,' and yet the Lampc is ftill a Lampe, for let oyle be fupplyed,and fire put unto it, and it will b&rne 5 fo there may be not the a&lon,and yet finne is not mor- tified in the heart: for hee is as well affe&ed to finne as ever hee was, onely the fap and ftrength of nakire is gone : but if oyle were fupplyed,that is,iffircngth of nature would but returne, fin would bee as quicke and vigorous as ever it was. Sixthly, good Education • when a man is brought up under good parents, or matters, he may be fo kept under,that finne may feeme to bee mortified, but let th6fe be once at their owtje ruling,then it vvll appears that finne is not mortified In them • that is, that they have not loft their Swinifh difpofition, only they are kept from fouling of themfelves : As a Swine fo long as fhe is kept in a faire meadow cannot foule herfelfe, but if you give her liberty to goe whither fhee lift, (he will prefently be wallowing in the mire'5 even fo, thefe are afliamcd to defile themfelves whileft they are under good Education ; but opportunity being offered, it will foone appeare, finne is not mortified. The Ufe oTthis, breifly, is for Examination unto every one to enter into his owne heart, and examine himfelfe by thefe Rules,whether his finne be mortifi- ed, or ho 5 and accordingly to judge of himfelfe* The fecond Queftion is for the comforting of weake Chrifhans : Seeing there is corruption in the heart, how (hall I know that the lufts and ftirririgs of the heart proceed, from a wounded Corruption, or elfe isthe A<5tion of an unmortified luft 1 D To Simile. Vfc. £ueft.: IO — How to know when luft is morti- fied. I The Dotfrincof LMertificttion. To this I anlwer. You (hall know themby thefe Rules: Firft, you fliall know whether the luft in the heart be mortified, and proceed fronia weurrded heart or no, by the ground of it 5 that is,if it proceed from the i right roqt5or arife from a deepe humiliation wrought | upon the foule, either by the Law, or by {he Iudge- | ment§ of God,whereby the Cpnfcienceis awakened | to fee finne in its owne nature 5 andthenaraifingup j of the foule by the apprehenfion of the love of God. inChrift, and out of a love untoGodfobeginneto morfcifie finnciff he heart in this cafe doe fightagainft the Spirit, that is3 the luft of the heart, it is becaufe it hath received the deadly wound •, but if it be not out of loveuntoGod that thou mortifieft finne, if thy heart, in this cafe, have much rebellion in it, whdtfo- ever thou thinkeft oHhy k\ky finne is not mortified in thec : Every thing proceeds from fome Caufe 5 jf the Caufe bee good, the Effc & rmift needs bee good Jikewife: as (for inftance^ if the Tree bee good, the fruitmuftbe good; but if the Tree beevill,the fruif cannot be good : Let every riian therefore examine himfclfe upon this ground, Secondly,you (hall know it by the generality of it : For Mortification is generall$and as death is unto the members of the body, (o is Mortification unto the members of finne : now you know that the nature of death is to feize upon all the members of the body, it leaves' life in none g fo, where true Mortification is, it leaves life in no finne: that is, |t tikes away the' commanding power of finne l tot wh at is the life of finne, The Doftrim of {Mortification. fitme,but the power of finne < take aw&y this power, and you take away thislife.Therefore it is not fuffici- ent to mortifie one fin,but you muft mortifie all fins : to which purpofe the holy Apoftle here bids them Mortifie ; when he had exhorted them unto the gene- rail of Mortification, then he fubjoynes divfers parti- culars,as,Fornication3 Uncleanncffe j of which here- after, (God aflifting) you fhall heare. Hence then you learne it will not bee fufficient for yoti to leave your covetoufnefle,'but you muft leave your pride, your vaineglory : So alfo when thou haft flainefinnein thy undemanding, thou muft mortifie it in thy will and afte&ions i flay fitine firft in thy fonle, and then flay it in the parts of t?hy body 5 and (6 examine your felves whether you finde this worke of Mortificati- on lobe gencrall: Thirdly, you (hall know whether your luft be mor- tified by this-Looke if there bean equality betweene the life of Grace^nd the death of corruption 5 that is, if you find grace in meafureanfwerable unto the mea- fure of corruption which is mortified in thee, itisa figne thy finne is mortified -for as thcrcf is a dying un- to finne,fo there will be a quickening untd holinefle^ feeing the new man will beginnfc to revive, when the old man beginnes to dye • Grace will grow ftrong, when Corruption growes weake .5 and therefore the Apoftle faith. Grow in Grace, andin the knowledge of our LordlefaChrift, 2 Pet^.iS. Asif heftiouldiay,you (hall find by this whether the corruptibnof nature be flaine in you, if yon/a^/fy?, (as in the former Kjtrfi) whicfoyou cannot doimlosgracegrow^^celAtiiere D 2 be ii 12 Simile. Tht Dotirine ofCWortification. •• ■....■* .■muiiiii —in ■! i ■ n,* ■ . bee a proportion betwixc the life of Grace, anctthe death of corruption : Therefore examine your fel ves by this, whclher you doe finde that you are quick- nedinGrace, to pray, or heare, which isancxcel- kntfigne that finne is mortified. Fourthly, you (hall know whether your lufts are mortified by the continuance of them : For if finne be mortified, and have received her deadly wound, it will bee but for the prefent, it will not continue 5 it may well rage and trouble thee for a time, but it is only now and then by fits, whereas an unmodified luft ever rageth. It is with finne inthiscafe, as it is with a man that hath received his -deadly wound from his enemy, hee will not prefentty flye away, but will rather runne more, violently upon him that hath wounded him; yet let him bee never.fo vio- lent, in the middle of the a&ion hee finkesdowhe^ when hee thinkes to doe {he moft harme, then hee is fehfe moftunable, becaufe hee Kath received his dead- ly wound, whereby hee hath loft theftreng*hand power of nature which otherwife might have pre- vailed: fo it will bee with finne, andwith a morti- fied luft, it may rage in the heart, and feeme'to beare (way and rule over thee as lord, but the power and iirength of finne is mortified^and finkes downe,wan- tirtg ability to prevaik :and whyr becalrfe Jt hathre- <;eitfed its dexidly wound : Indeed tfte moft honefl: man,and theimoft fan&ifiddihat is, mayhave luft in his heart,and this luft may many times for theprefenc ibe violent : yet though it rage, it cannot rul&/ ftmay ftrive, bufcdt carmot prevaile t therefor y<^rftey try £ < your The Dofirinetf iMortificAiion. your felves by this, whether the corruptions and ftir- ringsjbf your hearts proceed from a mortified luft, or no. Now feeing Mortification is fo hard a worke, and yet a worke that of neceffitie muft be done : Men al- fo be fo hardly drawne to mortifie their lufts, which they account as a part of themfelves, not to be parted withall ; for Nature her felfe hath implanted this principle in them. Every man ought to love him felfe, what then Ihoutd move any man to mortifie his lufts? Therefore for the better perfwading of men unto this worke,we will lay downe fome'motives to move eve- ry man to mortifie his corruptions. The firft motive to move all men to mortifie finne, is, Becaufe there is no pleafire in fwne ; Sinne cannot content the foule 3 for this is the nature of finne, the further a irian goes on in finne, the further he goes on in farrow, for in every degree of fin there is a degree of forrow: As on the contrary, unto every degree of grace, there is a degree of joy : I fay, the more thou getteft of grace and holine(fc,of Faith and Regenera- tion,^ more oeace of Conscience and fpirituall joy thou getteft 5 tor,grace,as naturally produceth joy, as finne forrow. Now if men did but confiderthis,that is, if they had any fpiriiuall.underftandingtoknow that degrees of finne did bring degrees of forrow, f hey would not fo run unto finne as they doe. But they will object unto me. You are deceived, for there is pleafure in finne : wc have found pleafurc in finne, andwhat will yota perfwade us againft our knowledge? Have wee riot reafontodiftinguiflibe- D 3 twixt *3 Five Mo. tives to Mortifica- tion. Motive* dbjeft* H The D oftrine of ^Mortification. An fiver. Simile. 2 Motive. twixt things which we know are of a contrary nature? Will you pcrfwade men that honey is not fweete, who have tafted of it i If you fhould bring a thoufand arguments, they will not prevaile : evenfo we have felt fweetneffe in finne, therefore w.e catyiot beper- fwaded to the contrary. To this I anfwer, That the pleafure that is in finne, (if there beany pleafure) is no true folid plcafure5but a ficke pleafure $ fuch a pleafure as a man that isficke of a Feaver bath, a pleasure to drinke 5 no.t becaufe he hath a love to drinke exceflive]y5 but becaufe it is pleafing to his difeafe : even (o,whcn men finde plea,- fure in finne, it is not becaufe it is true pleafufe,but be- caufe it fuits with their difeafe- that is, wifh their finne. Now that this is no true pleafure,appeare$5be- caufe that which gives true content unto the (pule is Grace, whichever is accompanied with Faith in Chrift 5 and this works that peace in the foulc which pajfeth all un&erftanding^kih^s]. whereas firtne makes not peace but warre inthefoule- and where there is warreinthefoule, that is3 where the faculties of the foulearein acombuftionamongft thcmfelves, there can bee no pleafure. A man that is ficke of a dropfie may have pleafure to drinke,but bis pleafure depend* upon his difeafe • if the difeafe were removed, the pleafure would ceafe. The fecond Motive,is, Becaufe when men goe about to fatisfie their lufts,they goe about anendlejfe tvorke: Now men in outward things would notfet themfelvcs a- bout a work if they did but know before that it would bcendlefle$ that is, that they could never finifliit5 for The Doftrintcf ^Mortification* for 'nto Chrift:and feeing this is fo^let us be t iUgfctf by ir,rhat every one fhould enter into examination of his owne ; E 2 t^earr, Motive. Rom.O.i*. Vfev 20 Th> Doclrfoc cf(JHortifaatiofJ4 Vfe.z* iTira-i.tf Simile, heart,to finde out the truth of this grace of Mortifica- tion, efpccially before he come unto the Sacrament 5 for if wee finde not Mortification wrought in us, wee have no right to partake of the outward fignes. The fccond Ufc or Confe<5hry,is,That feeing the Apoftle faith, Uorttpt . hereby afcribing fome power unto the Colefatm to mortifk their Corruptions 5 as if hee fliould fay , You profeffe your felves to becrifen withChrift, then let that life which you haverecei- ved0flay your corruptions. Hence we nore,that there was and is in every regenerate man, acertaine free will to doe good.Now when we fpeake of free will, I doe not meane that Free-will which is in controverfie now adayes, as though there were fuch a thing inhe- rent in us- but this which I fpeake of,is that freedome of will that is wrought in us after Regeneration • that isjwhen a man is 6nce begotten againe, there is a new life and power put into him, whereby hee is able to doe more than hee could poflibly -doe by nature : and therefore the Apoftle faith umoTwotby, Stirnuftbe grace that is in thee, 2 Tim.1,6. that is, thou haft given thee the gift of inftrudion3the life of grace is in thee, therefore ftirre it up,fet it on worke,ufe the power of grace to doe good : which flic wes that there is a cer- taine power in the regenerate man ro doe good: for although by nature wcare dead3yet grace puts life in- to u$5 As it is with fire, if there bee but afparke,hy blowing, in time it will come to a fLme5 fo where there is but a fparke of the fire of grace in the heart, the fpirit doth fo accompany it that in time it is quick- ned up unto every Chriftian duty. Bur 7 he Doctrine of dMorttf cation. But you will fay unco me^ Wherein is the Regene- rate man able to doe more than another man,or more than he could doe ? To this I ani wcr, that the Regenerate man is able to doe more than hee could doe, in thefe two Par- ticulars: Firft, he is able to performe any duty s or any thing God commands, according to the proportion of Grace that he hath received-, but if the duty or thing exceed the Grace that he hath received, then hee is to pray for an extraordinary helpe of the Spirit : but he could not doe this before, neither is it in the pow- er of an unregenerate man to doe it. Secondly,he is able to refill: any temptation or fin, if it be not greater,or above the meafure of grace that he hath received 5 if it be a temptation of diftruft, or impatiency,ar prefumption,if it exceed not the mea- fure of Grace that he hath received, he is able to put it to flight 5 but if it doc exceed, then he is to pray for an extraordinary helpe of the Spirit : nowtf e unregenerate man hath no power to refift finneor j temptation in this cafe. j But you will fay again,that there is nofuch power in the regenerate man,for the Apoftle {mh^Gal.^ 1 7. Theflefh lufteth again fl thejpirit, and thejpirit agair,(l the flejh • and thefe are contrary one to the other Jo thai you can- not doe the things that you would. To this I anfwer • Iris true,that in the moft fanfti- fied man that is, there is corruption, and this corrup- tion will fight againft the fpirir, and may fometimes hinder good • but it is then when it exceeds t he mea- _______________ E 3 fure 21 Anfo.i, The power of a Rege- nerate n,an. Oh] eel. 2 GaJ.5.17. Anfw.z. 22 rfih It is not e- nougb to abftainc from fin in the action* butitniuft be iu the hcarc, The Doftrincof LMortifcatidtj. fure of Grace hec hath received j neither is it al way prevailing in thiskinde, for when it exceeds not the grace,the fpiritovercomes-it: neither doth it alwaies continue 5 it may be in the heart, but it cannot reigne m the heart j it may be in the heart, as a Theefe in a houfe,not to have refidence and a dwelling place but for a night and bee gone 5 fo this luft in the heart of a Regenerate man dwels not there ^ that is, it doth not alwayes hinder him from good, but for a time and then departs: but it is not thus with an unrege- nerate man, finne takes poiTcffioa and keepes poffcf- fion of his heart. The third confe&ary or ufe ftands thi^feeing the Apoftle faith, Mmtfie 5 that is,doe not onejy abflaine from the outward a&ions of fin,but from the thought of the hearrjfor Mortification is a fl iying of the evill difpoficion of the heart, afwell as the flying of the anions of the body; Mortification is firft in ward,and then outward : Hence we gather this poinr,That it is notfufficienrfora man to abftaine from the anions of finne, but he mufl abftaine from finne in his heart if he would prove his Mortification ro be true: 2 Pet. 2.14. the Apoftle faith, thar their Eyes were full of a. dulterj : Now luft is not in the eye, but in rhe heart: but by this he (hewcs,chat it is the fiilfteffe of finne in the heart, that fils rhe eyes ; therefore lookc unco the hearr, for the anions are bur the branches, but the rootis in the heart s that if, whatfoever evill ;<5h*on is in the hand, it hath its fii ft breeding in the heart-. if therefore you would remove the Fff <$, you muft firft remove the Caufe: now the Caufeif ir bring forth The Doclrine of (^Mortification. forth an evill Effcd, is the greater evill ; as the Caufe of good is greater than the Efft & it produceth : even fo the fin of the heart, becaufe it is the Caufc of evill a<5lions, is greater than the evill that it produceth. Then thinke not with your felves, that if you abftain from the outward groffe a&ions of fin,t hat fin is mor- tified in youjbut goe fii ft untothe Caufe and fee whe- ther that evill diipofirion of the heart be mortified, whether there bee wrought in you a new difpofition to good,and a withering of all inordinate affr&ions. But you will fay unto me, Our Saviour faith, that B very man [hall bee judged by hi$ workes : and the A po- ftle faith, that Every wan fhall receive according to the works done in tbc body : by which it appeares, that a man fhall not be judged by the thoughts of his heart, butbyhisa&ions. Tothislanfwerj It is true, that men fhall bee judged by their workes,becaufe a&ions declare either that good that is in the hearr,or the evill that is in the heartjfo that he will judge the heart firft as the Caufe, and then theadionsas theEffcds.^w.8.27. it is faid, He that fear cheth the heart knomth the mind of the (pirit : fo it is as true,that he knowes the minde of the flefh 5 that is, the anions of the unregenerate part. Now as the fap is greater in the root than in the branches, fo the greater finne is in the heart, and therefore it fhall receive greater punifhment. Therefore if the root be not purged, notwithftanding thou abftainefrom the outward a&tons,,t#hou haft not as yet mortified finne, becaufe thy heart is impure 5 and feeing God will judge us by our hearcs,if we have any care of our fal- vati- n Object* Anfoer. 24 rfi*. No man fo holy but needs Mortifica- tion. The Docirine of (Mortification* Meanes how to corr.e to Mortirka. tion. Meanes to get a willing heart. vation, let us labour to cut off the buds of finnethat fpring from the hearr. The fourth Confe&ary, orUfe, ftandstbus; fee- ing the Apoftle exhorts the Colofiians to mortifie their tofts, who had fet upon this worke alreadyrhence we note this point. That no man is fo holy or fan<5tified, but he had need ftilltobe exhorted to Mortification: For howfoever it be true, that in the Regenerate^ hath received a deadly wound, yet it is not fo killed but there is ftill lap in the root, from whence fprings many branches-,and therefore had need of continuall Mortification, becaufe the flefh will ftill luff againft thefpiritj and although there is fuch corruption in them, yet are they not under the power of it,neithcr doth it beare rule in them : let them therefore that have not fet upon this worke of Mortification, now beginne to mortifie their luft- and letallthofe that have already begunne, continue in this worke. Thus much for the Ufes. But you will fay unto mee, How (half wee attaine this worke of Mori ification ? and therefore here will I lay downefomemeniics how a man may come to this worke of Mortification, Thcfirfl meanes is to endevour to get a willing heart to have your finnes mortified; that is, a holy diflike3and a holy loathing of them, with ad-fire of the contrary grace : if men did but fee what an excel- lent eftate Regeneration is, it would breed in them a holy defire of Mortification h therefore our Saviour faith, when his DifcipWs came to him and complained of the weakeneffc of their Vdizh/JHat.iy. If ye have Faith The Doftrineof ^Mortification. Faith as a graine of UHuftardrJeed, yee fall fiy unto thu moutaine9 Remove, andit fall be removed. By letting forth the excellency of Faitb,he take paines to worke in them a defirc of it 5 even fo.if a man once can get a defirebut to have his fiamortified, hee will prefrntly haveit$forChrift hatbprocnifed it^Matth.y.g. BleJJid are they that hunger and thirji after Yighteon[ne([e,jor they jhalibefatisfied^ that is,they which hunger in generall for any part of rightequfneflTe, they {hail bee filled: therefore if we can come but to huflger,efpeei# lly for Mortification, which is the principal! part of iighte- oufneffes I fay, if we can but come unto Godf in truth with a willing heart, and defire it, we fhall be fureg to have it : for befides his promife,we have him j^ting of us to this worke- Matth.11.28. Gome unto me -aft yet that are weary and heavy laden 9 and 1 will eafe you .♦ Now what will he eafe them of, the guilt i no, (though it be not excluded) but principally of the commanding power of finne $ that hee may not onely bee free from the guilt of finne, but from the power of finne, that he may have his finne mortified and fubdued. Now whatelfeis the reafon that men have not their finnes mortified, and that there is fuch a complaint of un- mortjfi;dluftsandaffefome: finne , (as z\{ men are marvellous fubjed to love forrtf finne above another) there muft be, for the Mornfijation of this^a greater labour taken than for a lefie corruption : theft ute cal- led in Scripture3the right qf^nd the right hand^xA as men are very loth to part with thefe members of the body,e ven fo are rhey loth to part with their beloved finnes which are deere unto them. Thefecond error,is ofthofethatthink if they have oncemortified their fins, it i$ fuflkient, they need not F 2 care 27 Erroucsof n. en about Mortifica- tion. Simile. 2% Tbt Dettrine rfcMortificathn. Simile. The fruit- lefle painc of the Pa- pifts in thispoynt. care for any more 3 they have now done with this worke.Buc thefe merfare deceived^for they muft know that the worke of Mortification is a concinuall worke, becaufe the heart is not fo mortified , but there is ftill finfull corruption in it 5 fo that if jrherc be not a conti- nuall worke of Mortification,it will prove filchy. The heart of man is like the ballaft of a fliip that leakes, though thou pumpe never fo faft, yet ftill there is worke : cvenfo, the heart is a fountaine of all manner of uncleannefTe3thete is much wickedneffe in ^there- fore wee iiad need pray for a fountaine of fpirituall i light ^ that is, of fan&ification , that weg may not be Simile. \ drowned in our corruption : Or, it is like a brazen Candlcfticke, which although it be made marvellous cleane,yet it will prcferitty foyle, and gather filth; fo j it is with the heart of man3if this worke of Mortifica- tion doe not continue,it willfoyle and grow filchy. Now in this worke of Mortification 3 the Papifts feemetotake great pains for the mortifying of finne- and indeed they might feeme to us to bee the onely men that take paines for this grace,if we did not meet with thatclaufe, Col. 2.23* where the Apoftle faith, that tMiafft dingofthe body febut fbrmaH,iw#-Bw-- fjfc/pjthey prdcribe for thfe difeafe a quite contrary me- dicine- for as the difeafe is inward, fothemtdicine muft be inward : Now Mortification M a turning of the hearr^a chSngeof the heart, a labour of the heart, but whipping aridbeatTng of the body is but as it v ere the applying of theplaifter it felfe • for an outward phifler cannot poflibly cure an in wardj difeafe. that isDa difeafe of the foule5 but if the difeafe be inward . ! then ThcDoclrine of ^Mortification. then the cure muft bee wrought inwardly by the Spirit. Notwithstanding, I confeftTe there are out- ward meancs to be ufed,which may much further the worke of Mortification^butyecwemuft take heed of deceit that may be in them, that wee doe not afcribe the worke unto thera 5 for if wee doe, they will be- come fnates unto us -and therefore to prevent a 11 dan- ger of deceit from thee, I will here fet them do wne. The firft outward meanes, is, A moderate ufe of law- full things 5 that is, when men ufe lawfull things in a lawfull manner • as a moderation in dyet, in clothes, in recreations, and pleafures, a moderate jjfe of a lawfull calling,and many more which may be meanes tofurcher this Worke- but yet wee muft take heed of exceffe in thefe lawfull things $ that is, wee muft take heed that wee doe not goe to the utmoft of tf^n ; for if wee doe, it is a thou (and to one wee (ball exceed. As for example. It is lawfull for a man toeare, and to drinke, and to ufe the Creatures of God for his nourishment 5 and it is lawfull for a man to cloathe his body, and ufe Recreations fo farre forth as they may ferve for the good of his body 5 but if heeufe thefe in6rdinatelya that is, if heeeate to furfer, and drinke to be drunken, and ufe his plea- sure to fatisfie his lufts by negle&ing his place and Galling, they are To farre from being Meanes of Mortification, that they become utter enemies unto the Worke: therefore if you would have this out- ward meanes an helpe to Mortification, that is, if you would have them to bridle Nature, thenlooke that you ufe lawfull things moderately* F 3 The 2p The out- ward meanes which fur- ther Mor- tification. Firft, mo- deration in lawfuJI things. . Exceflfe in Jawfull things is dangerous 30 Thefe- cond oat- ward meanes, vcwcs and proftiifes. Vowes when law- ful]. How to be efteemed of and made. The Dottri§c of LMortifcAti$n. The fecond outward meanes are Vowes and Promi- /?/,and thtfe in thcmfelvcs fimply are good, and may bee a good meanes to Mortification, for they are is an Obligation to bindc a man from the doing of (uchoriuchathing; for fo the proper fignification of a Vow is, to binde a man, as it were, to his good behaviour, alvvayes provided, that it bee of indiffe- rent things that is, of things that bee lawful], elfe Vowes binde not a man to the doing of that which is evill : ttow if it be made in things lawfully and to this end, for the brideling of our evill difpoficion of na- ture, thy we will not doe this or that thing, or if wc find&our nature more fubje<5t to fall, and more incli- ned unto one finne than another, ormoreaddi&ed unto fome pleafure than another, to make a Vow in this cafe, it may bee a meanes to bridle our affedion in this thing. But hqre wee rauft take heed, that \jgp make them not of abfolute ncceflity,by afcribing any divine power to them whereby they are able to tffed it, but to efteeme them things of indifferency, which may either bee made or not made, or elfe they be- come a fnare unto us: Againe, if thou makeft a Vow in this cafe,thar thou wilt not doe fuch a thing,or ftich a thing^if it be for matter of good to thy foulc,makc conscience of it, take heed thou breake not thy Vow with God in this cafe 5 for as this tyes thee in a dou- ble bond,fo the breach of it becomes a double finne: Againe,take heed that thy Vow be not perperuall,for then it will bee fo farre from being a meanes of thy good, that it will be a fnare unto evill j for when men make perpetuall vowes,athft they become a burden, and Tbt D o&rinc of ^Mortification. and men love noc to beare burdens :> Therefore, if you make a vow, make it but for a time $ that is,make it fo tha^ou may renev%ft often, either weekely, or monethly, or according as you fee necefliry require 5 fo that when time is expired, you may either renew them, or let them ceafe. Now if youobfervethisin the making of your vowes, it may be another meanes unto this Worke, otherwife it will be a fnare. The third outward meanes, is, The avoiding of all oecafions to finne : When a man avoids either the com- pany of fuch men as formerly were a meanes to pro- voke him to finne,- or the doing of fuch a&ions as may provoke luft or finne in this kinde, or places that are infe&ious this way • this will be a meanes to mor- tification. And this we find was that command which God laid upbnevery Tiazarite, T^umb.6^ they muft not onely abftaine from ftrongdrinke, but alfo they muft caft out the huskes of the Grapes,left they be an occafion of the breach of their vow : So in Exodit drawes and expels away all the darkeneffe of the minde, and makes it tolookeacd to fee Chrift in a more excellent manner than befcres alluring him of per fed): Iuftification, and remiffion of hisfinnes. And here the erroc of many is met wit hall, in the matter of Mortification • they wj§| have.Mortificati- on .39 The order of Faith in the Rege- nerate. objeft.i Anfw*2. How Chrift dwelsin the heart, Simile. Errour a- bout Mor- tification confuted. 40 6 Mcancs, fpirituall Joy. The Doflrine ofLMortificatio*. on firft wrought, and then they will lay told upon Chrift for remiffion of finnes. Oh,fay they^tt I could but findc this fin, or that fin mortified, then J would lay hold upon Chrift, then I would bcleevc 5 for alas, how can I looke for remiffion of finnes, how dare I lay hold, or how can I lay hold upon Chrift, when I finde that my corruptions have fucb hold on me ? But thef e are deceived, for this is contrary to the Worke of the Spirit : for firft, Faith aflureth of pardon, and then folio wes Mortification; that is, when ajnan is once allured of pirdon of finne, then hcbeginnesto mortifie, and to flay his corruption ; for Mortificati- on is a fruit of Faith . and therefore the Apoftlefairh, Phil. 3 .10. That I majfeele (be power of bis death, and the vertuerf his Refurrefti$* : Now what is meant by this but the two parts of Repentance^Mortificationand Vivification ! The Apoftle beleeved before, and now hee would have his Faith appeare in the Grace of Mortification, that hee might fcnfiblyfeele it. And therefore, if you would have your finnes mortified, you muft by Faith draw Chrift into your hearts. The fixch meanes, if you would have your finnes mortified,is,toget fpirituall Ioy. But this may feeme a itrangethingko mortifie corruption by \+ man or a woman would rather thinke that this were a meanes to encreafe fin : bot it is not fo j for fpirituall Ioy is a fp' ciall meanes to mortifie fin, if we doebutconfider the narure of Mortification ; for as I faid before, what is Mortification but a turning of thehearr, a working in it a new difpofirionfNow we know when the heart is not regenerate it is full of forrow, and joy The Doftrine of (Mortification. joy in this eftate encreafeth fin : But when the heart is turned from finne to Gra/:e, that is, heavenly difpo- fed, there is a plcafant ObjciSt reprefented unto the eie of the Soule, asChrift, Iuftification, Remiffion of finnes, and Reconciliation : and hence arifeth a fpiri- tuall loy in the foule, which rejoycing is a Mortifica- tion of finne jfor when a man or woman fees fuch ex- cellencies in Chrift,(asbefore)heforejoiceth in them, that he loatheth whatfoever is contrary to them. As a man that hath gotten a faire Inheritance which for- merly was content with a fmall Cottage,but now the right that hee hath to the other, makes him difpife that: fo it is with a Regenerate man, thisfpirituall loy makes him bafely to efteeme ©f finne, and his na- turall eftate : and therefore faith the Apoftle, i Cor. 15.3 x.lproteft that by the rejoycing I have in Christ Ufa, I dye daily : that is, that fpirituall loy which hee had inChrift, of Iuftificationand Remiffion of fins, and that fight of glory which he faw by Faith, mortified finne in him, made him bafely to efteeme of his cor- ruptions. We fee, by example, a man that is wrought upon by the Law, or the Judgements of God, may for a time leave fome finne, and rejoyceingood, as Herod heard lobn gladly . and yet this his loy doth not mortifie finne3becaufe it is'not wrought by the Spirit upon an apprehenfion of the love of God • that is, it doth not proceed from the right Root $ for fpirituall loy that mortifies finne, arifeth from an affurance of Remiflionof finnes $but this arifeth from fome other finifter refped, or elfe for feare of hell. Now that fpirituall loy mortifies finne, the Wife-man proves. 41 Simile. H Prov. 1 42 ! — 7 Meanes, Hunilicy. HumbJc- ntlTe of miftde what it is. I The Doftrine of UWortificatiov. /V*0.2.io.compared with the i6.VerkJYhen Wifedome entereth into thy hearty and JC noxvledgt is fltAfamto tbj Soulc^citjlullkeepetbeefrdrntheftrangewomav* When Wfjcdome enter ctb into thy heart ; that is, when the Spi- rit enlightens thy minde to fee, grace and knowledge is pleafant unto thee 3 when thoudoeft rejoyce in the knowledge of Chrift, and graces of the Spirit, then j it (hall keepe thee from the ftrange woman ; that is, from inordinate affe&ions, which otherwise would bring thee to deftrudion. Thus you fee thatfpiritu- all loy is an excellent meanes to Mortification. The feventh meanes, if you would have your fins mortified^s^Humbleneffe of minde: this is an excel- lent meanes to Mortification, for when the heart is proud, it will not yeeld h that is, it is unfit for grace 5 for there is nothing fo contrary unto the nature of the Spirit, as a proud heart • and therefore theApoflle faith, i JV/.5 . 5. Godreftfteth the proud, hut he gives grace to the humble. Hee reftttetb the proud 5 that is, hee doth ftand in oppoficion againft him as one moft contrary- unto him • he rejeð his praiers and his a<5Hons,be- caufe they proceed from a proud heart : but hit gives grace untoyhe humble $ that is, the humble heart is fit to receive grace, therefore hee (hall have every grace neceffary to falvation,as Faith, Repentance, Mortifi- cation, PeaceofConfcience, and Remiflion of fins : Njivthis humblcncflTe of minde is a bafe efteeming of a mms felfe in an acknowledgement of his unwor- thincfle to receive any grace with an high efteeme of Gods love 5 which indeed ra3y feeme to be contrary tofpiriuullloy, but it is not io* for the more hum- ble The Doflrine of CMortificatien. 43 Ezek.36.26 ble any man or woman is. the more fpirituall Ioy they have : it is encreafed by humility, it is decreafed by pride$ rhe humble heart is al waies the joy fulleft heart5 for the more grace the more humblenefle, and che more humility the more fpirituall Ioy,for where there is a wane of grace, there muft needs be a want of fpi- rituall Ioy, Now deje&ion and humility areof a con- trary nature . a man may be caft downe, and yet no t be humble 5 humblenefle of minde is more inward than outward, but the other may be outward but not inward ; therefore if you would have your fins mor- tified, get an humble heart : for it is faid, ^/i/,3 4. 1 8. The Lord is nigh unto them that are of a broken heart : a broken heart is an humble heart : and, Ezek. 36.26. A new heart, and a newjpirit will 1 give yeu: that is3 when I have throughly humbled you, andcleanfed you from your rebellioufneffe againft me? then I will doe this and this for you : well then, hbour for hum- blenefle of minde, if you would have your finnes mortified. Thus much of the word CMortific^. We now come to a third point, and that is, what are thofe things that areto be mortified? andthefe the Apoftle cals in generall, Earthly Members : Hence we note, That alt earthly ^Members art to be mortified* Dofi. For the better explaining of this point,we will firft fpeakcof the generall,and then of the particulars:but firft of allbecaufe the words are hard,we will fhewyou by way of explanation, firft, what is meant by mem- bers . and fecondly, what is meant by earthly members. For the fir fts What is meant by Members? By Mem- H 2 hers 44 What is here meant by Members. The Doftrine efCMorfiification, Why cal- led Mem- bers, Reaf. I, Pet.x.3. hers is meant finne, or any foulc affe&ion of the heart, when the heart is fet upon a wrong obje& or clfe up- on a good objeft, yet exceeding cither in the manner or the mcafure,makes it a finne : as. firft, when a mans heart is fet upon a bafe object, as the fatisfying of his j eyes according to the luft of his heart,or fet upon his pleafure inordinatlytothefatiffying of hislufts snow thefe arc bafe obje&s. Againe, there are other objeds which in themfelvesare good and may bee ufed, as care of the world, and the things of the world: a man may lawfully care for the things of this life that hath a charge, or a man may ufe his pleafure for recre- ation^ may feeke after his profit,thereby to provide for his family • but if the care for the world, and the things of this world, exceed either in the manner or the meafure>that is3if they be gotten unlawfully, and if the heart luft after them., if they breed a diforder in thefoule3 and a negleft of grace, then they become finne: Now they are called members for thefe reafons : The firft realbn is, becaufe thefe bafe afFeftionsfill up the heart; that is, they make the heart fit for all manner of finne, even as the members of the body make the body fit for a&ion : now we know that the body is not perfeft, if the members bee not perfed, fo when the heart is not filled with thefe members3it may bee fit for finne but not for every finne, but this filling of it makes it fie for all finne-and therefore the Apoftlefaith, 2 Pet .1.3. i^dccerdtngtt his divine fewer he hath given us all things • that is, by divine nature we all come to the knowledge of the Faith: now that which The Doftrine of ^Mortification. 45 which is contrary co the Spirit, and the knowledge of him, ismadeupbythefe bafe affections, even as the body is made up and complete by its members. Secondly, they are called Members, becaufe thefe bafe affections doe the anions of the unregenerate part,evcn as the members of the body doe the a<5Hons of the body • for they receive into the heart all man- ner of finne, and thence they fend bafe affediions into all the reft of the faculties. Thirdly, they are called Members ,becaufe they are weapons ofunrighteoufnejfe^ox fo the Apoftle cals them even as the anions of the new man are called the wea- pons of righteottfnejp $ that is, the care for the adions of the new man. Now we know that it is the property df one member to fight for the good of another 5 as wee fee, one member will fuffer it felfe to bee cut off, and feperated from the body for the good of the reft$ and fo it is in like manner with thefe,for all will joyn together for the mortifying of finne one in another. On the other fide,thefe weapons of unrighteoufneffe, they fight for one another againft Grace, they are carefull to performe the anions of the old man, and to fulfill every luft of the flefh. Fourthly,thcy are called Members bzzzvXz they are as deare unto the hcarr,as any member is unto the bo- dy, and therefore in Scripture they are called the right hand, and the right eie, Mat. 5 . 2 p. that is,t hey are as deare,and fticke as clofe unto the hearr,and will as hardly be feparated from it as the nearcft and deared member of the body; thus much of the word member. Secondly, what is meant by Earthly Members f By H 3 Earthly t Reaf. Reaf. 3, Reaf. 4. 4* What is meant by earthly Members. What it is to bee earthly minded. The Voftrinc of ^Mortification. Earthly Members is meant all earthly affedions . as im- moderate cares, inordinate lufts • or it is a depraved difpofrion of thefoule, whereby it is drawnefrom heavenly things to earthly . that is, it is drawnefrom a high valuing of heavenly things to a bafe efteeme of rhem, and from a bafe efteeming of earthly things, unto an high efteeme of them; this is earthly min- dedncflTe. But for the better explaining of this Point 5 firft, wee will (hew what it is to be earthly minded: fecondly, what it is to be heavenly minded. For the firftjwhat it is to be earthly minded: It is to mind earthly things, or heavenly things in an earthly manner 5 that is,when the foule is depraved fo of fpi- rituall life that it looks upon grace and fal vation with a carnall eye,when it is reprelented unto it, becaufe it is but naturalist is not enlightened by the Spiritjnow till a man be enlightened by the Spirit, he cannot fee fpirituall things in a fpirituall manner, Howfoever, I grant that by the light of nature,* man being endued with a reafonable i 6ule,therby may come to difcerne of fpirituall things5yet fo as but by a common illumi- nation of the Spirit,as we call it ; not as they are, but only as he conceives of them by his naturall reafon:for firft,by nature a man may conceive of fpirituall things, but not fpiritually; for nature can goe no further than nature : now what is competible and agreeable to na- ture he hath a tafte of,he fees things fo far as they are futable unto his nature 5 but nature can looke no fur- ther 5 for this is the property of nature, it goes all by the outward fenfe and appetite 5 and no man can ap- ply fpirituall things by the fenfes, but earthly things. Second- The D oftrine of CMortification. Secondly, by the affeftions a man may conceive of fpiricuall rfiings,for the afredions are the proper feate of IoveDand a man being endued wichlove,may beaf- fc&ed with heavenly things/ofarreas they are fweet unto nature$and hence may arife feare of lofing them, not becaufe they are heavenly things,but becaufe they are. fweet unto his nature. Befides,the aflfe&ions may reftraine him,and turnehim fromefteeming of things bafe, to an efteeming of things that are more excel- lent,andyetbebut earthly minded:forit is not theaf- f e<2ion to good, that proves a man to be good , but it is the rice of the affedion that is the ground from whence they fpring • namely, from a heart enlight- ned by the fpirit : Herod may affed lohn> and lohns do&rine, but this is not bred by the fpirit, but acar- nall aflfcdlion. Thirdly, by the underftanding or minde, a man may come to conceive of (pirituall and heavenly things^ his minde may be enlightned with the know- ledge of them,and yet be but earthly minded : As for example : Firft,he may fee a vertue in heavenly things above all things in the world, he may conceive of them by looking into them, fo that a vertue and power may appearcin them excelling every vertue in anything elfe -, and yet not renewed. Secondly, if hee be of a more noble fpirit he may doe good, either for Church or Common-wealthy he may be very liberall and bountifull unto any that (hall feeke unto him in this kinde, and hereupon may grow remiflTe after the things of this world, and fo be not 47 3 How a man may come to know fpiri- tual things and yet not be re- newed. 48 The Doctrine oj \JMcrtiji x at ion \ Dan. 4 34, 5 Mar. 6.2c. not all fo violently carried away after covetoufneffe, and yet not be removed. • Thirdly,he may come to fee holineffe in the chil- dren of God, and thereupon be wonderfully aflfe&ed with it,in fo much that he may wifh himfelfe the like: nay more,he may wonder at their holine(fe,and be a- ftoniihcd with an admiration thereof, as one over- come of it,and yet not be renewed* Fourthly,he may come to fee into the attributes of God, both the communicative Attributes which are icommunicatcd to the Creatures, as juftice, Mercie, Righteoufneffe,Patience,and the like; and alfothofe that are not communicable, but effentially proper to God, as Omnipotencie, Omniprefence,and the like; and hereupon he may acknowledge God to bee fuch an one as thefe declare ofDor elfe as he hath made him- felfe knowne in his Word: as wee fee in l^tbuchad* mzz*r% Dan.q 34. and yet be not renewed. Fifthly, he may feele the fweetnefle of the promi- fes of remifsionoffinnes,juftification,andreconcilia- tion,andrejoyceinthem, as Herod heard John gladly, Mark. 6.20. that is, hee was glad to heare John preach repentance and remifsion of finncs,he felt fweetnefle in this 5 fo hee was content to heare that it was not lawfull for him to have his brothers wife,but hee was not content to obey : in like manner, any man or wo- I mammyfinde fweetnefle in the promifes, and yet ; not be renewed. Sixthly, hee may beleeve the refui region to life, , and hereupon rejoyce after it, becaufe heebelceves ; there is a reward hid up for the righteous with Chrift and Tht Doftrinc ef iM$nific&tiont and may defire to be made partaker of it with them, and yet not bee renewed : For if you looke into this man, none of all thefe have the firft feat in his heart, but they are, as it were, in a fecond roome orclo- fet ; for earthly things have the firft and principall (eat in his heart,but thefe come in after,as handmaids fervants unto the other, and therefore have no fpir> tualltaftetohim. To make this plaine, let us confider the order of the faculties of the foule : the minde is the principall f acuity ,and this rules the will and affc&ions : now the minde being earthly difpofed, the will and affeftions can goe no farther than the mijjule guides them : eve- ry faculty hath an appetite,and tne foule of a man hath an underftanding which governes 5 now looke what the minde of a man loves or hates,that the will wils, orwilsnot; for the will is but the appetite that fol- lowes the underftanding. Againe,every faculty in man hathafenfe, and by that it is drawne toaffeft that which it chufeth,for the defire followes the fenfe^and as it is with one faculty, fo it is with all the other of the faculties ; for the faculties fuit all after the fenfes, and affcy but now there is a fpirituall light in his foule whereby he is able to fee Chrift in another man- nered therefore it is called the light of the minde^he boringofthe eares^nd the opening of the eyes ,that is,the r e is a change and alteration wrought in him whereby hee can perceive fpirituall things , his eares are ope- ned to heare the my fterics of falvation,with a minde renewed to yeeld obedience unto them,making them the rule of his life • and his eyes are opened to fee the excellencies that are in Chrift, as Remiflionof finnes, Iuftification3 and R econciliation in a more ex- cellent manner than before; hee is, as it were, in a new world, where he fees all things in another man- ner than before. Now I doe not fay, that hee fees new things, but old things in a new manner 5 hee faw Iuftification, Remiflion of finnes, and Reconciliation before, but now hee fees thefe and Chrift in a more excellent manner , there is, as it were, anew win- dow opened unto him whereby hee fees Chrift in a moreplaine and excellent manner, and hereupon hee is affured in the way of Confirmation of the Remifli- on of finnes :. hee had a generall truft in Chrift be- fore, andheefawaglimpfeof him, but flow heeen- joyes the full fight of him • that is, fuch a fight as brings true comf&rt unto the foule. As a man that travels into a farre Coutitrey fees at laft thofe things which before he faw in a Map 5 hee faw them before, but in a darke manner • but now he hath a more exa& and diftindt knowledge of them : even fo it is with a . \_ I 2 Rege- Simile. / 5* ♦ The. Doctrine of \Mort ifi 'cation. i Cor. i opened. Simile. Regenerate man, hee favv Chriftandthepri ileges that are in Chrift before, but darkely, as it w ere in a Map, oncly by a common Illumination, but now hec fees them by the fpcciall Illumination of the Spirit through Grace: And therefore the Apoftlc faith, I Cor, 2, p. The eye hath not feene, nor the eare beard, nei- ther hath it entred into the heart of man to conceive ej thofe things tjiat God hath prepared for them that love Him: Hovvfoever this place of Scripture bee generally ex- pounded and underftood of the Ioyes of heaven, yet in my opinion, it is much miftaken $ for by this place is meant thofe fpirituall Obje may doe The Dottrine of CMMificAtion. doe good unto the reft of the faculties. Firft, the Reafon or Wifdome being firft enlight- ned, it refts not there3 but flowes by a redundancy un. to the other faculties, and thereupon may take away thofe lets and impediments unto good:as thus, Wher- as ignorance or infidelitie was formerly a hinderance unto good things, making him that was ignorant un- capable of the my fteries of falvation, fo that he could not beleeve the promifes of the Gofpellahe could not bring his will and affe&ions to embrace the truth • which ignorance is now taken away by that light that is communicated unto him by the understanding. Secondly,, although the underftanding cannot re- move feare and anger, becaufe they are qualities of nature,and evill difpofitions of the foule,which ir got by Adams fall $ yet it may hinder the growth of them, it may withftand the a&ions of them. As a Py lot can- not hinder the raging of the Seas,it is not in his power to make'them calme, yet frc can5by ufing mcanes,doe fo much as to fave his (hip:(b a regenerate man,though he cannot ftay his impatient anger and feare, yet he may kecpe himfelfe from the adions of impatient an- ger, and fo bridle his immoderate feare, that he may not be diftra&ed with it. Thirdly, the underftanding may doe much good by inftrudions,when it is renewed,and therfore it comes many times that the reft of the faculties are overtur- ned by the reafon 5 as thus, when the will and atfeftk ons are immoderately fet upon a wrong objtft, the minde comes andinftru&s the will and affe&ionsof the vileneffeof the objedt, and the danger that will enfuej 55 Simile. 5* 4 rfev Tht Doflrinc ofLMortification. enfue ; and then contrarily informing them of grace, propoundeth heavenly obje&s unco them • hereupon they become affe&ed with them3and fo are turned by the Reafon. Fourthly, it may doe much good by the ruling of them, for the underftanding is the f uperior facultie of the foule, and therefore ic becomes a guide unto the reft : now if the underftanding be enlightned ( as I told you)it doth communicate his light by redundan- ce unto the reft of the faculties, then it muft needs follow that the underftanding being enlightned truly with grace, and the other faculties partaking thereof, they muft needs be ruled by it. Every inferiour is ru- led by his fuperiour5 or at leaft fliould be fo 5 fo every facultie (hould be fubordinate unto the minde : now if there be a rebellion in them3 it is the diforder of the foule, as the other is the diforder of the State. Thus much for the explaining of thefepoints,namely,what it is to be earthly minded, and what it is to be heaven- ly minded. The firft Ufe then (hall be, to reprove fharply fuch as favour the members of this bodie, and are inordi- nately affr<5ted with this earthly mindedneflc, fuch alfoas cannot deny thefe members any thing that js pleafant unto them, whereas they fliould be fuppref fed and mortified by the Spirit. The rich man feeds thefe members with his riches,the covetous man with his covecoufnefle, the proud man with his pride, and the ambitious man with his vain-g!oric,when as thefe are their greateft enemies3howfbever they are couze- ned by them ^ but if they did but know, if they were bur The Doftrinc of XMortification* but truly enlightned with grace,they would perceive the cvill of thcfc members, and how great an enemy this earthly mindedneffe were unto them, and then they would ftarve their bodies , fooner than they fhould deceive them of their foules. For firft, as there is nothing more hurcfull unto man than earthly-min- dedneffe • fo, fecondly, there is nothing more hate- full unto God 5 and thirdly, there is nothing more contrary unto theprofc(fionofChriftianitie,than the loving of thofe earthly members. For the firftj fay that there is nothing in the world more hurtfull unto man than earthly-mindedneffe, becaufe it makes him worfe than the beaftsjthe beads doe not finne,but thefc earthly members are the caufe offinneinus, and finne takes away the excellency of the creature. Innocency is the excellency of the crea- ture, fimply taken as he is a creature, and this was all the excellency that we had in Adaw^bux. finne tooke a- way that excellency .-therefore what lacob faid of Reu- ben, Gen. 49. 4. when he had defiled his bed, Thou haft ( faith he ) taken away mj excellencies that is,that which I outwardly refpe&ed moft,may be faid of every luft- for what a man keeps, that is his excellency -the wife is the husbands excellencie3 and therefore whenlhee is defiled, he hath loft his excellencie ^ for as a man keepes or lofeth that outward thing which he moft refpeð, fo he keepeth or lofeth his excellencie : The Starres that fall, when they are in the Element they fliine and give light, and then they are faid to keepe their excellencie • but when they once faH,theti they lofe their excellencie, becaufe they have loft K their 57 Nothing more hurt- full co man than earth ly minded- nefle* When men are faid to lofe their excellen- cies. Simile. 5» Reaf.i . Simile. The Doftrinc of (^fortification. Sinne one- ly nukes a man lofc hi* excel- lency. Ruf.2. their light and fplendor 5 fo men are faid to lofe their excellencie when they give way unto their lufts. And the reafon is, firft, becaufe when the mind af- fects earthly things, ir mingles together two contra- ries, Grace and Chnft, with fhne and the world, and (o ecclipfeth the excellency of the one with thebafe- nefle of the other : As when gold and droflfe are ming. led, the bafentffeofthe one doth corrupt the other, foas the excellencie thereof doth not appeare^ but mingle gold wirhfilver3 or let it be alone, and then it keepes his excellency, and is not ecc 1 1 pled : even fo, when a man is earthly-minded, and his aff dions are fet upon bafc objc ottrint of (Mortification. owne deftru&ion : Againe, finnc having once gotten pofleffion, will have no deniall 5 if once you give way unto it, it is reftleffe 5 for when a man hath fatisfied one Iuft, another comes to be fatisfied, till at laft his heart is hardened, and his Conference hath loft all fcnfe,andwhenitisthus with him, he is drowned in finne : he is, in this cafe, like the Silke-worme, that never refts turning her felfe in her web till at laft (hee deftroy her felfe : To earthly-minded men, when they areoncecatchtinthisfnare3 they never n ft turning themfelves from one fin unto another, till at laftchey deftroy themfelves. Secondly, there is nothing more hatefuU and of- fenfive unto God than when a man is earthly-minded, for when a man is earthly-minded, hee fets up Idola- try in his heart :lfpeake not of the bodily proftrati- on, howfoever in time it may be, he will be fuch an one 5 but I /peake of covctoufnefle, that fpirituall Ido- latry of the heart,as the Apoftle cals ir^which is when the heart is once fbtted with thefe earthly things,that it drawes all the faculties of the foule after them, fo that the Commandements of God become a burthen unto him. Now there is nothing in the world more odious unto God than to be an Idolater, for he is a loathfome creature, one whom God hath left to him- felfe:now God never leaves a man till he forfakes him, but when he doth forfake God, then he is left to him- felfe: andthis is properly called the hatred of God, forthen God with-drawes from aman hisSpirit and fpeciall providence, becaufie he loathes him : And as it is with us, what a man loaths that he hates, and we K 2 know 59 Simile. 2 Nothing fo hacc/ujj co God as earthly, minded- neiTc. 60 The Dottrint of ^Mortification. I Nothing kflfe be- fecmeth a profcffor than earth ly minded- nefife. know that a man cares not what becomes of that which he hates ; fo it is with God in this cafe : For, I fay, the turning of a mans heart from fpirituall things to earthly, is the fetting up of Idolatry in the heart ; and nature her felfe abhorres to have the affe&ions drawne away : for as an Adultreflc is odious unto her husband,becaufe her heart is drawne away from him 5 fo an Idolater is odious unto God, becaufe it drawes away the heart from God : and therefore the Apoftle faith,/"*. 4. 4. Know younot that the love of the world is enmtietoGod? that is, if you love the world it will make you commit Idolatry , and then you are at enmi- tie with God, and fo confequently God and you are at odds, you (land in defiance one againft another $ for who is at greater enmitie with God than an Ido- later i The third thing to be confidered, is. That there is nothing in the world that lefle befeemeth a Chriftian man or woman,efpecially one that profeffeth Religi- on, than carthly-mindedneffe 5 for this caufe an unre- generate man is compared to a Swine, becaufe all/his ! delight is to paddle in the world, and to be wallow- J ing in it, as in his proper place ; for what would you haue a Swine to doe>but to delight in things that are agreeable unto his nature * But for a man that profef- feth Religion, to fall from his Religion unto pro- phaneneflfe, and to the love of the world, this is moft odious unto God, this God hates with a deadly ha- tred, this is a defyifing of God, and a trampling underfoot the bloudcfCbritt : It is nothing for a pi ophane man that hath not given his name unto Chrift, to lye wal- , lowing The D ottrine of ^Mortification. lowing in the world,and to goe from one finne to an- other ; it is,as it were,but the putting offone garment ro put on another, which is not unfeemely- or the pulling of a ring offone finger to put it on to another, wherein feemes noundecency 5 fothefinnes ofpro- phanermen feemc not to beunfeemely in regard of the perfons from whence they come 5 for there is no other things, at leaft wife better things to be expe&ed from them : but for one that hath profeffed Chrift, after long profeffion to fall greedily unto the world, this is unbefeeming a Chriftian man 5 other things are contrary unto grace,but this forfaking of the world is futable unto grace.For a covetous man that is profane there is no contrariety in that,it is futable unto his dif- pofition, but for any man that hath tafted of heavenly myjleries^s the Apoftle faith3#f£.6.5.to fall away into a fwinifh difpofition, as to covetoufneffe, or pride, be fhall hardly he renewed by repentance -that is,he will hard- ly fcrape off that blot of relapfe : nay, many times the Lord meets with fuch by great judgments-as Salomon in his youth how did he maintaine Religion,yet in his age how fearefully did he fall into idolatryM/i being young, honours God in his youth, yet he fell away in his age, and the holy Ghoft hath branded him with three fearfull finnes:and fo AhaziahMc fell away from God to idolatry,and in his fickneffe fent to witches to help him:how unanfwerable were the ends of thefe to their beginnings 5 therefore take heed of Apoftacy. I fpeake of this the more, becaufe wee fee daily many in their youth are marveilous zealous, and pretend great love unto Religion,and yet if you mark the end K 3 of 6\ Simile. Heb. 6. 6. 6i The DottrincofiMtrtificatietj. Difference betwixt the back- fliding of the Saints, and the wicked. A three- fold caufe* of the backdi. ding of the gouly. Caufe I. Caufe 2. ofthcie( IfpcakenotofallJ who greater backfliders than them < and indeed this backfliding many times provestheportionof Gods children- the moftho- Iieft,anddcareftofGods Saints many times arefiib- jecft unto this alteration, and yet be deare and preci- ous in the fight of God : As we fee ia David& Peter. But there is great difference betwixt the flacknefTe of the Saints, and the wicked backfliding : the godly they may flacke,but it is but for a time 5 he is cold and remifTe in the duties of holinefle, but it lafts not, it va- niflicth away : on the other fide, the wicked lye and continue in Apoftacy unto the end • in thefe it is natu- rall, but unto the other it is but the inftigation of the divell working by fome luft upon one of the faculties. Now flacknefle or coldnefle of Gods children may feeme to proceed from a threefold Caufe: Firft/rom that hollow-hartednes that is in the chil- dren of God3 which like a hollow wall fals when it is (hakffybecaufe it was not firme : fo their hearts being not firmly eftabliflied in grace,nor rooted in the know ledge of Chrift, when afflidions or reproches come, it (hakes downe that hold which they feemed to have ofChrift. Secondly^ he next caufe may proceed from the evill example of men,which by their infinuation may draw their affeftions away,. and carry them from that love that they had towards God:therefore take heed to the infinuation of wicked men, they will firft labour to know the defire of your heart, and then they will fit ihemfelves accordingly to deceive you 5 and befides, the devill workes effe&ually by them. Thirdly, The D ottrine of ^Mortification* Thirdly3the laft caufe may proceed from this,that he is removed from under a powerfull Miniftery which formerly he lived under,unto a carelcffe ftiepheard,or ac leaft an unprofirable one 5 hereupon he may grow remifle and cold in the duties of Religion : but never- thelefTe although this arifeth from men, yet the caufe is in themfelves 5 for what is the reafon that they fall, but becaufe they findefpirituall things dead in them, and an in-lacke of grace.Therefore Ibefeech you take heed of falling away, for if a man fliould runne in the wayes of holineflTc, and catch heatsthat is, be enlight- ned, and then fie downe in a confumption of grace3or fall fickeofthe love of the worldj.furely it is afear- full finne: therefore let this teach every man to take heed to his (landing. Firft, for thofe that doc ftand, let them take heed that nothing take away their hold,whether it be pro- fit,pleafure,or delight: thefe the devill will ufc as in- ftrumentsto beguile you, but take heed that you be not deceived by them. Secondly, for thofe that have fallen unto earthly mindedneffe,let them learn with Philadelphia to repent and to doe their firHmrkes^ that is, let them labour to get out of this condition. Thirdly, for thofe that have not yet tailed of the fweetneffe of Chrift, let them here learae to be afha- med of themfelves,, becaufe they have negle&ed fo great falvation:and thofe that have had the meanes of grace a long time preach'd unto them in the evidence of the Spirit,and yet have not beene renewed • that is, have not left their fwinifh difpofition, may here bea- fhamed. *3 1 1 m Caufe 3 , I A caveat to thofe that ftand. 2 Thofe that have fallen Revel. 3. 3 Thofe that haue not yet tafted of the fweetnefTe ofChrift. H Tong men 2 Old men. Objcftios of earthly minded neflfc an- fwcred. Object. I J be Doflrine of UWortificatiM, (hamed.But it is a hard matter to perfwade the world of the truth of this point 5 theMinifters mayfpeake & pe rfwade, but it is God that muft change the heart, and make the man willing to have his corruptions mortified. Wee fpeake but to two forts of people, young men and old : Firft, young men when they are perfwaded to forfake the world, they replyjt ftands not with their youth to fet upon this worke ; they are not able3 or at leaft not willing to leave their plea- fure. Secondly, old men, when they are perfwaded to forfake the world, reply alfo and fay, They have beene inftru&ed, and have made choice of this, and therefore are now unwilling to repent of their earthly mindednefle, left they (hould be reputed rcmiffc and weake in their j udgements,& therefore now they will not change their eftates which they have 1 ived fo long in. But howfoever ic is hard for a man to draw men out of their fwinifli condition,yet it is an eafier worke if God will be theinftrudter, if he doe put his Spirit into the heart, it will cafily expell theworkesofthe devill,thofe ftrong holds that Satan hath in the heart. Now the reafons that make men minde earthly things,to fticke fo faft unto them,are theft : Firft, be- caufe earthly things are prefent. To this may be re- plyed, It is true,earthly things are not at all to come, for that which wee have is prefent 3 thofe things of the world which wee enjoy and have in poffeflion, are prefent, as riches, honour, and the like : yet there are other things that are prefent which are of a higher nature, which we ought to fet our hearts upon, if we will be led by prefems , for Ioy in the holy Ghoft is prefent, • The Doftrine of (Mortification. prefent,and Iuftification is prefent,and Regeneration is prefent,Remifl(ion of finnes is prefent, Reconcilia- tion is prefent. and you will fay that thefe are farre better than the things of this world:But {ay that thefe were not prefent but to come, yet wee account it a pare of wifedome to part with a thing prefent that is of fmalaccount,for hope of a better after wardsjw ho is there that will not part with a fmail thing prefent, upon condition of enjoying of a greater afterwards ? the world and the things of the world are nothing in comparifon of Grace and Salvation ; therefore what if thou forfake all thefe things, upon condition you (hall get eter nail life for them hereafter. For this is the difference betweene reafon and fenfe • Nature is carried away by fenfe, it ddights in that which it feeles, now fenfe is prefent; but reafon goes accor- ding to judgement, and refts upon hope : therefore let the children of God ufe their fpirituall reafon in the forbearing of prefent worldly delights, in hope of enjoying of better things $ and take heed of fenfe, be not led away by it, for it is ufually a great meanes to draw our heart and affe&ions from Grace to earthly things. Luk. 1 5.23. the rich Glutton when hee was in torment, had this anfwer from ^Abraham ^ Sonnt, Re* member that thou in thy life time hadU thy pleafure : that is, thou hadft it then when it was not a cime for plca- fure • thou waft led away by fenfe, and now thou muft bepuniflied. The Apoftle, /<*>*. 5 5. pronouncetha woe upon rich men,becaufe^w received par coafolati* on here . that is, you have received pleafure in a wrong place,for the earth is no place of true pleafure • there- in fore 6% Difference betweene nature and fenfe. Luk,i?.2j, [am.f.f. 66 The Doftrlnt oftMvrtification. Simile. ObjtSl.2 A three- fold diffe- rence in the matter offenfe betweene the fuperi- ourandin- feriour fa. i culties. fore you have received your confolation $ you can ex- pe<5l no other pleafure hereafter, for you have fought true content where it is nor- therefore woe unto you. Amanthatmindes earthly things is like a man that hath a great grafpe,which cannot hold any thing more except hee let fall that which he hath : earthly min- ded men,thcy have their hearts full of earthly things and pleafurc,and therefore it is not poffible that they fhould gripe Ghrift and Grace, except they let fall that gripe that they have already of earthly things : Therefore this is afalfe Reafon that men doe objc&. Thefccond Obje&ion is3 becaufe earthly things are fenfibly felt, and in things that are fenfibly felt, thcreis fweetneffe : but as for other things, they are onely conceived by the imagination, as Grace and other fpirituall things. To this I anfwer, men in this are exceedingly de- ceived : for if the lefTer faculty be fenfible,then much more the greater faculties, and if the inferiour part of the foule hathafenfible tafte, then certaincly the fuperiourpartof thefbule is the more fenfible part: for the greater faculties have the greater fenfe, and as they are larger fo they grow deeper. Toexplaine this, take a man that hath an af Aided Con(cience3 as theConfcienceisthe greateft faculty, fo it hath the greateft fenfe in it ; for what it apprehends it is pre- sently fenfible of, whether it be joy orforrow. Now in the matter of fenfe betweene the fuperi- our and inferiour faculties, the Schoolemenmakea threefold difference. Firft, fay they, that fenfe which the underftanding or minde hath,is permanent it lafts __ for The D$ftrine $f LMortificatkn. forever, becaufe the things themfelvcs are perma- nent, it feeles Grace, Iuftification, Remiflion of fins, itfeeles God, and Chrift, and the Spirit 5 but the fenfeof the other faculties vanifheth and paffetha- way : As a man that hath for the prefent tafted a Ser- mon well, and another hath tafted a good woike,or a good turne done, which in time are forgotten 3 the remembrance of them lafts not for ever. Secondly, thefe naturall Senfes are but for the prefent; that which you now tafte is prefent, that which you tafted before is gone, this is the nature of thefe faculties; but it is not thus with the underftanding. Thirdly, thefe Senfes leffen through dcfeft and wearinefle 5 a man will bee weary with eating of honey, though it be pleafant to the fenfe 5 a man is weary with meat, and with fleepe, with reft, and with pleafure, when as thefe are delights,and very pleafant in the fruitions but over much of any of thefe makes them a burthen: butthefpirituallfenfes are not fo, for they are end- IeflTe • Iuftification, Remiflion of finnes, and Recon- ciliation, are without end ; therefore labour to finde the fweetneffe that is in God,reft not till thou get the Spirit which brings Grace into the heart ; and doe but talke with thofe that have tafted of this fweet- neffe, that have fu-ft tafted of earthly things, and now have tafted of fpirituall, and they will tell you of the excellency of the one above the oxhtx.Heb.ii.\^&c. They declare plaintly> that they (eekcaCitie, not in this world,for then they might vctum^butaheaverJy place. The third Obje&ion is,becaufe of the opinion and fpeechof men concerning thefe earthly things 5 and L 2 this *7 ll Heb.ii.i4* Qbjecl.% 68 Mat. 14.1 1 The Doftrine of CMortif cation. The Mar. tyrsfpsech this hath agrcac force : Efay 6^.Wotumeeyforlam a man of uncle Ant lippes, and dwell in the widddl of a people of uncleane lippes : that is3 1 fhall have a bafe opinion of this people, if I (hall prophefie unto them. So CMat. i^.ll.CMany falfe Prophets Jlmfl arife and deceive many \ that is,mcn fliall he taken in a trap to doc evill,by the f *Ife opinion and fpeech of the multitude • for men that fall into wours. are alwayes drawne by fancy. Tothislanfwer, Firft, you fhall finde them but mouth-friends, and therefore when they perfwade men by fpeech and opinion, it is bwCaufe they would deceive; and therefore I befeech you take heed of them: It is a dangerous thing when the devill will flow with our Heifer : that is, when he will ufc our fan- cy and appetite as an inftrument to drawustofinne: You fee the danger that t^fdam fell into, when£i* was made the Inftrument, by being led by fancy and opinion 5 the devill fhewes her the excellency of the Apple, and by his perfwafion fhe is drawne to tafte of fc*So 1 read of a Marty r3who when he came to fuffer, his friends perfwaded him toturnc 5 he anfweredthus, Tou /peake it out of love, but there is one within you who u mine enemy, that perfwades you thus tojpeakc^. In like manner fay you, that the opinion and fpeech of men is good, but there is an enemy within that ufeth de- ceit. We have a proverbe,// u good telling of money after ones father: fo it is good trying the fpeeches of the deareft friends, left there be deceit in them. Secondly, to this I anf wer3 to be fure not to be de- ceived by the falfe opinion of men3 it is to get found knowledge hi the Word, and from it to gather a per- emptoryf The Doftrinc ofLMortifcatien. » ii i iiu. i ■, ■ ii ii »i».iwi mi i mtt i i«iiiiiinr.wii.'„lm»i«w> Mm nm mm mm ■ ■—■1 - cmptory conclufion, that we will not be drawne no further than wee are warranted by that : Now a man muft looke that he ftand upon his owne bottome,and not wholly on another maBs judgement, A man that fers himfelfc upon a good groundsill ftand faft when others (hake and fall 5 now this ground is the word ol God'and when wee have this ground/o refolve with Jojhua, that whatfoever others doe, land my houfewili fervethe Lord : and peremptorily totake up the refa- ction of Peter yTbough all the world (hould for fake Chrifl, yet we mil not. I fay, a peremptory will to doe good, is good • though we have not power to effe&it^ but we muft looke that it be upon a good ground • for we mutt know that the way to heaven is not abroad foot- way, where many footfteps appeare, as a path-way is to a great Citie 5 but it is a narrow way, and therefore we muft throng hard : befides, there are not many going that way $ and therefore we muft not give eare unto the opinion and fpeeches of the multitude. You know a man of undcrftanding, if a childe come unto him and fpeake of his rattles and bables3 he will notanfwerhim, becaufe they are too bafe things for him to talke about ; and if he doe fpeake unto him, it is becaufe the childe wants understanding to con- ceive of other things :fo it is with carnall men, as the Apoftle faith, 2 Pet.i.iz.Theyfteakeevillofthofe things the) know not, becaufe they want fpirituall knowledge : I They are like a Countrey-man,that comes^and feeing J one draw a Geometricalllme, begins to wonder what itmeanes, marvelling that hewilifpend his time in drawing of fuch a line, though he kno wes* well the ufe L 3 of 69 A good ground re- quired for doing of good. Simile. aPet.1.12. Simile. 7° i Pet. 4.4, objefl.4. The DoBrineof ^Mortification. Simile. Jer.9.13, of it that drawes it , and to this purpofe theApoftle faith, 1 /V/.4. 4. They marvell that we runne not with them wtotbe fame exceffe of riot .-that is, they cannot fee the reafon why wee fliould not be as prophane as they. The fourth reafon wherefore men will not fet up- on thefe corruptions3is5becaufe of a falfe opinion and overvaluing of them, and therefore they thinke they doe nothing in the getting of them but what they defervc, and that they are worthy their labour and paines. To this Ianfwerj Let men lookeunto this, that theybe not deceived in them,and compare them with the Scriptures : for if you judge of things as the Scrip- ture doth, it will appeare that the reafon is falfe, but if you doe not, although they be vanitie, yet they will deceive you whatfoever you eftecme of them,for the truth is, that there is nothing in them but vexation of fpirit 5 you (hall finde great inticements, and much e- vill in them : befides, they will fill your hands full of much evill and bloud ^ that is, they will give thee no true Ioyrfor what joy hath the murtherer of his mur ther * Now the reafon wherefore they cannot give true Ioy,is,becaufe they are under the facultie of joy : As the eye is weary quickly with looking on afmall print, but let the print be futable unto it, then it will delight in it 5 fo it is with the facultie of joy, if there were no wearinefle brought to it by them, then men would not be weary in the acquiring of them ; but we fee there is fuch an awk wardneffe in the minds of men for the getting of them, that it weares the minck, bu- fatisfies it tiot.ler.fi .23. faith the Prophet, Let not the mfe The Doflrine of^Morlificauon. wife man glory in his wifedome, nor the ftrengman in his Jlrength, nor the rkh man in his riches: that is, he hath nocaufetoglory in any outward thing, becaufeitis the Lord that (hvaweth judgement, andean diflblve any creature to nothing • but if he will glory, let him glory that heknowes God;for the true knowledge of God bringeth true Comfort and Ioy, But it is not fo with the creatures, for there is no creature can bring good, or doe good orevill without God- I fay, no creature can bring comfort unto a creature without God- for God, if he is the fuftainer of all creatures, fo like wife he is the Author of alK But if wee come to fpirituall comfort, God doth not communicate it un- to any creature, no creature hath part of it: The crea- ture nourifheth us not (imply as it is a creature, but it becomes nourifhable by reafon of that which is put unto it 5 as the fire brings light & heat,hcat is the mat- ter of the fire, light is but a thing orqualitie that de- pends upon it 5 fo the matter of every comfort is God, and of all things in the world,though the inftruments that doe convey this comfort be a creaturertherefore you may have the huske when you want the kernell ; that is, you may have thefe outward things, and yet want the fweetneffe of them. And this is when God turnes away his face from a man in the creatures,then the comfort in the creature is gone-and therefore Da- vid, prayed, Turne not thy face away from thy fervant: that is, take not away my comfort. AH mens com- forts ftand in Gods face : let a man be never fo rich, let him have wife and children, lands and pofleflions, give him what outward things you wilhand what joy and 7* All mens comforts {land in Gods face. s. 7* Simile* pfaUi.23, ry?*2. The Doclrine of ^Mortif cation. ■ ■■ II II II ■ "—Ml 11.11 ■ >«*—■——■— and comfort is in them if Gods face be turned away < Ahab'is rich enough, and Haman hath a wife and chil- dren,and yet what comfort and joy had they in them? It is not the creature that can yeeld true comfort, but it is the All-fufficicncy that is in God, and from him derived unto them; As for example. Take a man that is in defpaire.tell him of the world^make large promifes unto him in this kinde3 none of all thefe will comfort him, they are fofarre from miniftring comfort, that they adde unto his forrow, efpecially if his griefe be foramatteroffinnc 5 but tell him of. God, and his fuflficiency of Chrift, and of luftification , and Re- miflion of finnes, then he will beginne to have fome joy in God : And as the prefence of God is now moft comfortable, fo in hell the knowledge of God and his prefence (hall be their greateft torments. There- fore let my advice be unto you that which the Pro- phet Oavid gives in the like cafe, Pfal.62.2s - Truft not in opp> efiion, and if riches increafe, fit not jour hearts upon them ; that is, fet them not fo upon them, as to place your happinefleinthem. The U(e then may ferve for the juft reproofe of all earthly minded men, and for exhortation unto all to leave their earthly mindednefTe : Let us all therefore labour to deprive our felves of all inordinate defire of them; efpecially it concernes thofe that abound in them, to keepc a ftrong watch about their hearts, left this viper lay hold upon them : for as it is a hard thing tokeepe a cup that is full without fpilling, fo it will be a hard worke for thofe that have their Clofets full of earthly things, not to have their hearts taken up with The Dottrinc of ^Mortification. 13 with them 5 and therefore our Saviour faith, It is a hard thing for a rich man to enter into the kingdomt of God. What is the reafon of this * becaufe it is hard to have abundance of outward things, and not to put truft in them: attf what is faid of riches may befaid of any o- ther outward thing whatfoever, whether it be plea- fure,or honout^for thefe all worke the heart of a wa- xiedifpofitionto evill, fo ask will take any imprefli- on,it will be ready to receive into the foule any finne, or imbraceany Objeft, and carry the impreffion of it unto a&ion. Now what fliould move us to mortifie thefe earth- ly members t Thefirlt Motive is, becaufe if we doe not mortifie them, the devill will enfnare us by tffbfe earthly members, though we feeme not to be within his power : As a Dogge that hath broken away from his keeper, yet going with his chaine hee will the more eafily be taken: fo thefe earthly members are as a chaine, whereby the devill layes hold on us 5 there- fore if you would not be taken by Satan, then morti- fie thefe earthly members, Thefecond Motive to move us to mortifie thefe earthly members is, becaufe one earthly member, or the reigning of one finne in us,tyes us faft from Gpd, andbindes us faft to the devill: now what matters it whether a man be tyed with one chaine, or twenty chaines if he be tyed faft. • fo what matters it whether hee bee tyed with one finnSJ or many finnes, if one keepes him from God : For as one Grace 3 truely wrought by the Spirit, makes a man righteous 5 fo one raging fin makes a man unrighteous. Men thinke M that Why it is hard for a rich man to be Pa- ved. Motives to mortifie our earth- ly mem- bers. I Simile. 74 One reign- ing finnc make* a man un- righteous. The DoflrineoftJWortific&tion. Luke 9. »$, that they may retaine fome finne,and yet bee righte- ous 5 but I fay, if thy heart bee fet upon any earrhly thing, if it be but an immoderate care for thefe earth- ly things, or if it bee but fearc of fuch or fuch a man, which may feemc to bee but a fmall thing, that tyes thee from God 5 1 fay, if you looke unto fuel? a man, if a matter of Confcience come before thee,and thou dare not' doe juftice for feare of him, but will in this cafe rather breake with God,it is a figne that there is no true Grace in thee,thou art as yet earthly minded: but if thou be heavenly minded, thou wilt fet thy re- folution thus • This thing I know to be juft and right, it is a matter of Confcience, though all the men in the«vorld fhould be angry with me,yet I will doe it. And therefore our Saviour faith, Except hee deny bim~ felfe, btec&nnot be my Difciple, Luk.p.z 3. that is, if hce caft off all felfe-love of thefe outward things, fo as he will not fet his heart immoderately upon them. But it is now farre otherwife with men, they will doe as other men doe $ like the Planets, they will turnee- very way ; and therefore it is iropoflible but Satan fhould catch thefe men, becaufe they love to play with his bait: deceive not thy felfe, if thouforfake fome, and doe not forf ake all, thfiu art as yet not hea- venly minded : For a man may not bee altogether covetous, and yet not renewed ; he may not gripe fo faftafter the world as another, and yet not be depen- ding upon God, fuch an «ie is but an earthly minded man :. foa man may be religious a while, and he may deny himfelfe either fome finne, or elfe the company of wicked men,and yet when he comes but urito this, that The Dotlrinc of CMortification. * that hec muft deny himfelfe in all his pleafures, here he ftands at a ftay, Gods Grace and Salvation and he parts, hee will not buy it at fo deare a rate, as to lofe his pleafure in thef e outward things. But you will fay unto me, .How (hall wee doe to get this loathing of earthly things? Therefore, for the better helping of you unto this worke, wee will now come downe to confider fome meanes by which you may obtaine it. Firft,if you would get a loathing of earthly things, the firft mettaes, is, to get a found Humiliation : For whatisthereafonmen doe fominde earthly things, and why they doc not place heavenly things before, but becaufe they have not felt the bitternefTeoffin. Now the true ground of Humiliation,is the hating of finne,outof love unto God: but men turne it ano- ther way, they make another ground of Humiliation. For firft, it may bq they are humble becaufe of the fearc of judgement that is prefent,or one that is likely toenfue,butnot forfinas itisdifpleafingto Goditheir heart, it may bee, is broken, but it is not made better. Secondly, it may be they are humbled be£aufe of fome generall lofle of outward things, or of fome generall judgement that is befallen, the land,or it may be a particular lofle of credit, or the like, but not for any particular finne. . Thirdly, it may be thg*e was a deeper ground, the perfons of fome men that were rich, but now are fal- len, and therefore becaufe their hopes depended up- on this man, and now being unable tohclpethem, they are dejefted. Butthisisafalfe Humiliation; for M 2 true 75 Oljetf. Anjwer. Meanes Co obtaine the loa- thing of earthly things, I Humili- ation. Falfe grounds ofir.. 7* The Eottrine of (JHortif cation. Wherein true Hu- miliation Hands. 2 Thcroial- ty cf fpi- rituall things. Heb.n>34« A conftaat and dili- gent watch over the heart. true Humiliation confifteth in an abstaining from fin, becaufe it is difpleafing unto God 5 and a raifing up of the heart by Faith, in Chrift to belecvethepromifes both of Iuflffication, and Remiilion of finnes, and then from hence flowes a loathing of firine. Secondly, if you would get a loathing of earthly things, you muft remember the royalty of thefyirituall things*, what the excellency of them is 5 they farre furpafle all the things in the world : Grace bath the grcateft power in it, it is able to quench fire, to flop the muthes of Lions, #*£• xi.34. Now if met did but be- leeve that there were fuch a power in Grace, they would never bee brought to* minde earthly things : therefore labour to ground your felves in the true Knowledge of God, get good Arguments in your feives of the precioufneffe of heavenly thingsjfor if a man be not thus groundcd,but fhall fee greater argu- ments to the contrary, hee will prefently begin to fu- fped chat fpirituall things are not the beft. Now when aChriftianis thus grounded, hee is abletodifcerne things of a contrary nature 5 therefore bring them un- to the wiall,and the more you try fpirituall things by a fan&ified judgement, the moreexcellent they will appeare^but if they be not fpirituall things,the more you looke upon them, the bafer they feeme to be. Thirdly, if you would get a loathing of earthly things, then labour to keepe z conftant and diligent watch over your hearts : for when a man fets his heart and mind upon earthly things, they will worke care- Iefneffe and remifncflc of better things • it fo pof- fefferh his heart with feare, that: he altogether negle- Iuftification3and Rcmiffionoffinnes- one fpirituall grace with Chrift makes aChriftian hap- pie, he needs not to labour for any other 5 if Chrift be in the heart, he will draw all grace with him into the heart : and therefore the Apoftlehith^Ht that gave m C hriH^mtl with him give hs all things elfe : that is, all grace thac we^ (hall ftand in need of. Thirdly ^Martha was troublcd,but aboutearthlj im- ployments, things of little moment in comparifonof grace : but Maries was for the one thing need/ull . name- ly5grace and holinefle, and therefore Chrift called it the beft part -and indeed what comparifon is there be- tweene earthly things andgrace* . Vourthly ^Marthas part is but of corruptible things, fubjed to change 5 they were mutable," there was qo folidneffeinthemj but Maries fart /hall never he taken amy from her. Now with men, that which will en- dure the longeft,is alwayes efteemed the bc&xjMaries fliall never be taken away; which implyes that CMar- th&s was nothing fo, becaufe it was fct inoppoficion againft it. Thus you fee how Chrift judges of them, and therefore if you will beleeve Chrift, fpirituall jjjfc.irf.8. things are the beft part. Againe, Luk. 16* 8, ?, 10, 1 1. &c,opcat there are foure differences fee downe ber weene earth- ly thmgfrand heavenJy things, whereby Chrift proves that heavenly things are the beft part. Firft,th*y make us unrighteous, *nd therefore they are called umigh- Steota Mammon, v neflTe, M arke i mand it to nourifh thee. Now feeing all things are of God, and this heavenly-mindcdnefTe is ameancs to bring a bkffmg upon alUhe reft,that is,to bleffe them for thy good ; be heavenly minded : This was the en- couragement the Lord gave unto Abraham, Fearenot, for I am thy exceeding great reward, waike uprightly with | me /fv> if thou wouidcft have a rich reward,Saivarior., | andcverlafting Life, then gee heavenly-mindedneffe. But you will fey unto me, it is true, wee were once earthly minded, but now we are heavenly minded; I am now another man to that I was, therefore tjiat you may not deceive your felves tothinkethatyou are heavenly minded when you are not, 1 will give yon fome markes whereby upon examination you may know whether you have left your earthly-min- dedneffeorno. The firft figne wherby you fliall know whether you be earthly minded or no,is, by examining your felves whether your delight in earthly things bee immode J rate,or an exceflive carc-^x xamine whether your harts are- fo fet upon them , that it deprives you of all fpiri- tuallloy, if you doc, you are as yet earthly minded. Firft, if you exceed in the matter of getting of them, and then in the matter of keeping of them; when you make them the chiefe end of yourdefire, and prcferreyour owne profit in the getting or kee- ping of them before Gods glory ,this is to make them your God : yet I fay not but it is lawfull to ufe things for an end , as Recreation, for this end, to fit our bo- dies for the performance of better things,this is as it were to take phyficke for health-fake : but when men • will The Doctrine of LMorttpcation. I ■ * — — Mfc— ■! ■■ ■ ■■ » ' I I ' I II i », p.. -iii . I n - will make them their end, nay , fet the creature in the place of God, which is fpirituall whoredome. And this is when men will fcrape riches together, (o much for this ch tide, and fo much for that chiide 5 fo much for this ufe, and fomuch for that ufe, in this thou fee- keft chine owne ends- but if thou wile get them, get them for the right end $ that is, Gods glory, and not thine end co fatisfie thy lufts, let them be all at Gods difpofing : and remember, Luk. 16. what became of the rich mans end >and the end of all his ends.l fpeake not this as if none but unregenerate men were trou- bled with immoderate caresjfor many times thedea- reft of Gods children have exceffive cares for earthly things, and many times doe exceed their bounds, but yetitisnotconftant but by fits and away. Therefore try, is thy execflive care conftantf it is a manifeft figne that thou art earthly-minded, thou art not as yet cru- cified unto the world : 1 Tim. 6. p, 10. The Apoftle faith^They that would be rich, pierce tbtmfelvestborow with many for rowes .-that is, they flay themlelves, they are their owne greateft enemies: and 2 Pet. 2. 1 i.Saint Pe- ter cals them natural! bruit beafts, led with fenfualitie 5 becaufe when men fet their hearts and affl dions upon earthly things, they are deprived of naturall reafon : now the reafon,we know,is that which makes the dif- ference betwixt reafonable and unreafonable crea- tures, and t herefore when men come to lofe their un- derftandings,thcn they become bruit beafts^and then no marvell if they have beaftly afFc&ions, and be led away with fenfualitie,to a fatisfying of their lufts,be- ing mad to be taken in giving way unto their lufls,and P in- I 97 1 Tim.*. 9. 10. 1 Pecs, 1 » *8 2 Recreati- on when lawfuUL MArke The DoBrine of ^Mortification. infnaring themfclves with thofe pleafures wherein they be delighted, and fo make themfelves a prey un- co Satan. Secondly,youfhallknowit if you exceed in your pleafure and recreations3as gaming, and bowling,and fporting . grant they be lawfully yet if they be uled exceflively,it is a note of earthly-mindedneffe.Recre- ation fhould be but as a (tone to whet the Faith when it is dull, a meanes to fharpen the faculties, that they may be the fitter to do the functions of the body and foule,but when it is ufed exceflivcly3it becomes a hurt and hindrance unto it -when men will make a trade of Recreation, and fpend their time in it from day to day, and fo make it their vocation ; this is a wicked thing,and this is folly in yong men,who becaufe they have meanes3 therefore thinke that it is not unlawfull to fpend their time in gaming, and the like * but they are deceived/or the Lord exempts them from no cal- ling that I know of \ furc I am, idlenefle, and gaming, and other recreations are no calling for them : And what is the reafon that yong Students will not fet themfelves to their Studies, but becaufe they have wholly devoted themfelves unco their Recreations. And therefore examine your felves in thefe two, fo likewife for all other in the like kinde,and according- ly judge of your felves whether you be heavenly min- ded or no. The fecond figne whereby you may know whether you be heavenly-minded or no,is,by the efteeme that you have of heavenly things, whether you efteeme them as a part of your felves : every facultie or habit hath The Doftrine of iMortifcttion. hath an obje&, if thou be a carnall man, then thefe earthly things are that which delights fbyfoule, but if thou beheavenly-minded,then fpirkuall things are the delight of thy foule. Now touch a man that is not regenerate in thefe outward things,and you touch his life, for he accounts his life as them, for they are part of himfelfe5but it is otherwife with the fpirituall man, he accounts not of thefe earthly things : 2 Cor. 4. 5. the Apoftle faith, Wee preach not our (elves : that is, we account not of the approbation of men, nor any out- ward thing, as a pare of our felves ; therefore if wee want thefe, we doe not much care. Hereby then ex- amine your felves what are the things you moft de- lighting What, are they earthly things, how to be rich or honourable ! Doth this take away all your time, and employ all the faculties of your foule$,that you can have no time to thinke upon God 5 or at leaft if you doe,yet it is very remiffely and overly,with no zeale or affe and accept able will of Cod in Chrtli is : Hcc i h;u is hea- venly minded hath a new judgement given unto him whereby he is able to fee fpiritually all things in ano- ther manner than he did before • I fay nor that he faw them not at all before, but hee faw them not in that manner that he doth now, for he is renewed in thejphit of hts minde, faith S. Paul^ he hath a change wrought in his heart and underftanding, whereby he is able to know and to doe the will of God in amorefutable manner than before ^ he hath a new light in his foule, whereby hee is able to&now what the will of God in ChriH is • that is, hee knowes what God doth require I to be done by him fot Chrift, not carnally by a bare ! underftanding, but fpiritually by the worke of the Spirit,and therefore faith Paul,! Cor.1}. 16. Henceforth know weeno man after the flefh^ yea, though wee have kno wne Chritf after thefiejh, yet now henceforth how wee him iCor.j.itf The Doftrine of CMortijication. him no more : that is, wee knew him before in a carnall manner,as he is a man,or as he was a man amongft us, but now wee know him in another manner, as hee is our Saviour, and our Redeemer, Chrift my Saviour and ray Reconciliation to the Father. No wit is not a bare knowledge that I fpeake of, fuch a knowledge as is attained unto by Learning and Art, for fo a man may have knowledge, and yet not bee heavenly minded 5 but that knowledge I fpeake of, is a knowledge that is wrought by the Spirit h when it hath changed the heart, then hee is able to judge both of Perfons and Things. Firft,for Perfons fit is able to judge of the perfons of men, and accordingly to make a difference betweene men : if he fee a poore man that is a found Chriftian, though he be contemned in the eies of the world,yet if it appeare to him that hee hath Grace in his heart, or if he make an outward profeflion of love to God, hedoth highly efteeme of him becaufe of Grace 5 on the contrary, if hee fee a great man, though in great honor and efteeme with men, yet he refpe&s him not if he want grace : therefore examine your felves whe- ther you are able to diftinguifh of perfons in this kind. Secondly jfor Things^ he is able to judge of things whether they be fpirituall or earthly 5 he is able now to know what is trutb,and to embrace it; and what is error, and to refufe it $ he hath now a Touch-ftone in himfelfe5 that is, hee hath the Spirit of difcerning, whereby he makes triall of Graces,and laies hold on thofc which will endure the touch, thqfe he will re- ceive as fpirituall 5 the other which will not, he cafts Q* out 107 What knowledg is wrought by tho Spirit. I Perfbrw. 2 Things. io8 The Doflrine of tjliortifaation* Objetf* Anjwtr. To know whether the heart be renew- ed by the Spirir. I By his sffeftions. out as counterfeit : therefore the Apoftle faith^ i Cor. 2 .9 .The eye hath not ftene, nor the eare heatd,neiiher have entered into heart ofman>tbe things that God hath prepared for them that love him : that is,he was not able to judge of things in that manner as now hee can. Therefore examine your felves whether there be a new life put into you, whereby you are able to judge of Perfons and Ihingsin another manner than you did before. But you will fay unto mee, How fhall I know that my heart is renewed by the Spirit, and that there is a new life put into me i To this I anfwer,that you fhall know whether your heart is renewed by the Spirit^by thefe three things : firftj by thy affe<5tions : fecondly, by thy fpeeches : and thirdly,by thy anions. Firft, Hay, thou fhalt know it by thy Jjfeclions h for by thefe thou maift know whether thou bee hea- venly minded or no : and that thou maift not doubt of ir3 our Saviour gives the fame marke of a renewed heart, Matth.6.2 1 . Where your treafnre is, there mil your hearts he aljo : you may know that where your heart is5therc is your treafure 5 what your heart is ft t upon, there your affedions are 3 for the proper feat of love, is the heart. Now if the heart be renewed and rege- nerated by the Spirit? there will bee a love of fpiritu- all things, and this love will beget heavenly affedi. ons. A man may certainely know what eftate he is in, whether hee bee regenerate or no by his affeftions, howheeisaffc&ed, what love hee beares unto hea- venly things 5 for there is life in affe<5hons, and as a man that lives knowes that hee lives, fo a.manthat hath The Dottrwe of tMortificmen. bath fpirituall love in his heart towards God, cannot but certainly know if, except it be in time of tempta- tion, and then it may be he may not finde that love of God in his heart 5 but this fenfe of the want of the love oi God is but for a time, it continues not • there- fore the holy Ghoft when he would defcribe a hea- venly minded man,he defcribes him by his affedions, as the beft marke to try him by • as wjibrabam would command his fervants to ferve God 5 and Nehemkh feared Godjand David, PfaLi 1 2.1. delighted great- ly in the Commandementsof God : now wherefore did they obey God, and feare God, and delight in the Commandements of God, but becaufe of that in- ward love they bare tmro him. Wee know every man can tell whether he loves fuch amanorfuch a thing, or whether he hates fuch a man or fuch a thing by the affedion he beares to therein like manner,a man may know whether he be heavenly or earthly minded by the affedions he carries towards the things he affeds : therefore examine your felves, what are the things that you lave moft, that you thinke upon moft, that you take care of moft9that you take moft care to get andtokeepe, are they earthly or heavenly things? thofe things you doe love beft,and your affedions are moft fet upon, that your thoughts are moft troubled withall ^ if they be earthly, you may juftly feare your eftates 5 for the affedions flow from love, and there- fore if you did not love them, you would not fet your hearts and affedions upon them. Secondly, you (hall know whether your hearts be renewed by your Speeches : now this may feeme but a Q. 3 (lender iop Pfal.iu.1 2 By his fpceches. no Mat.11.34 the Vottrine ef {Mortification. Simile. Objeft. v^4nfw% flender figne of a renewed heart, becaufe it is hard to judgearightby outward appearances,to know thefin- cericie of the heart by the fpeeches : yet feeing Chrift makes it a figne of a renewed heart, I may the more fafely follow him : our Saviour faith, Matth. 12. 34, x\\2X out of the abundance of the heart the month fptaketh • that is, there is abundance in the heart either of good orcvillrNowifthe heart be full of heavenly-min- dedneffe ; if, I fay, this abundance that is in the heart be grace, then it will appeare in the fpeeches 5 for the fpeeches doe naturally flow from the affedions that are in the heart; but if the abundance that is in the heart be evill, then the heart cannot but fend out foule fpeeches and rotten communication^and there- fore our Saviour faith, K^Agood tree cannot bring forth evill fruity nor an evill tree good fruit : it is unpoffible chat a heart which doth abound, and is full of earthly mindedneffe, but it will breake forth and appeare by bis fpeeches:the filthinefTe that is in his hearr3if it have not vent, it will burft $ as we know a new veflell that hath Wine put into it, muft have a vent or elfe it will burft$and by the vent you may know what wine it is : fo, the fpeeches are the vent of the heart,and by them you may tec what is in the heart.3ifgr3ce bethere,the fpeeches will -favour of it, asaCaske will tafteof that which is in it. But you will fay,Thc heart is of a great depth3and who can fearch it € who is able to know whether the I cart be renewed or no, by the fpeeches * To this I anfwer, I fay not that a man may at all times, and in all places, judge of it aright- but I fay, that The Doftrine of ^Mortification. that a man may certainly know himfelfe whether he be renewed or nojwhich is the thing we feek to prove in this place 5 that a man may know from what root they fpring,whether of weaknefie3byrebelHon,or na- turally through unmortified Jufts: I fay not but fome- timcs a childeofGod, a regenerated man may have foule fpeeches in his mouth,and yet his heart be good towards God 3 he may have rotten talke, but it is but for a time, it will not conrinue,and it will caufe much forrow of beart3if he have grace, when his confcience touches him for it. 2 Tim. 2. 20. 21, In a great mans houfe there are vefjels of honour, and vejfels of dijhonour ; if a man therefore purge hirnfelfr, he {hall be a veffell of honour, and yet have corruption in him, there may corrupt communication come out of his mouth, and yet he keepe his goodneffe ; as a vtffell of gold may be foule within, and yet ceafe not to be gold, a vi flcl of honour, neither lofe its excellency$fo a regenerate man may have in the abundance of his heart, fome chaffe as well as wheat, fome corruption as well as grace, and yet beaveflfelof gold ; that is, heavenly- minded: for the Apoftle hithjfanj man therefore p urge himfelfe, he /ball be avejfell of honour, notwithftanding his corruption in his heart,& it appeare in his fpeech • yet if he purge himfelfc,if he labour to mortifie them, if he labour to rid his heart of them, he (hall be a vef- fell of honour. But you will fay, It may be that we (hall not have alwayes occafionstotry men by thdr fpeeches, how then (hall we know whether their hearts be renewed? To this I anfvver,It is true,that it may fo fall out that we in aTim.a.io zi opened. Ohjeft.i Anfw.i. 112 3 By his actions. The Dottrine of ^Mortification. Marke 5 wc cannot try them by their fpceches,yet filence will declare in part what is in the heart . let a regenerate man be filent, and his filence will (hew that he hath a renewed heart . if he be reproached or flandred, his patience in fuffcring (hows the uprightnes of his heart, I but if ye fpeake, it hath a greater foi ce, and will more manifefliy appearc:fo on the contrary ,the rottennefle that is in the heart3 will appeare in impatiency of fpi- rir. Thirdly, you may know whether your hearts be renewed by your adions:this alfo our Saviour makes another figne of a renewed hearty Math. 7. 20. By their works you fall how them 5 that is, by their anions. N ow every thing is knowne by his adions $ therefore examine your felves what are your anions, are they the adions of the regenerate part,or of the unregene- rate parr $ are they holy anions, or are they uncleane anions ? by this you may know whether you be hea- venly-minded or no. Now this muftneceflarily fol- low the other two : for if the heart be renewed, then there will be heavenly affedions in it towards God, and fpirituall things, and if heavenly affedions, then there will be heavenly Speeches $ for thefe flow from heavenly affedions ; and if there be thefe two, then there muft needs be holy adions: therefore our Savi- our fiith, Luk. 6. 45. Agoodmanout cf the good treafure of hishcart hrihgeth forth goodftuit^ thatis3 if the heart have in it a treafure of heavenly aff dions and fpee- ches, it cannot be but it will fend forth goodadions in the life. Th fife and laft figne whereby you may examine your The Doclrine of ^Mortification. your felves, whether you be heavenly-minded or no, is, by examining your felves how you ftandaffe&ed towards him that feeks to take thefe earthly members fromyou -y how you ftand affe&ed with him that re- proves you for your earthly-mindednes.This is a fign that Paul gives of an unfound hearty 2 Tim. 4, 3. The time wilt come that they will net endure whole fome dottrint : that is, they will not endure the word of reproofe,but will be readie to revile them that (hall reprove them : and therefore he addes,that tbeyjhall heape to themflves Teachers $ they (hall affe&thofe that (hall fpeake fo as they would have them.Now this is a figne of earthly mindedneffe, when they are offended with him that (hall reprove them for their finne$ for if men reckon thefe members as a part of themfelves, then you can- not touch them but you muft touch their lives, for thefeareapartoftheir life • and if youfeeke to take thefe away, you feeke to take away their lives .• now whatman will be contented to part wirh his hki It is a principle in nature that God hath implanted in eve- ry creature,to love their livesjbut if you account them not as a part of your felves, but as your enemies, then you will account him as afpirituall friend that (hall helpe you to flay them $ for w ho is there that will not love him that (hall helpe him to fl >y his enemic * Therefore if the heart be heavenly difpofed, he rec- kons them as his enemies^but if he be renewed, he ac- couts them as a part ot himfelfitherfore examine your felves by this,whether you be heavey-minded or no. The Ufe of this that hath beene fpoken, is for ex- hortation unto all thofe that arc heavenly-minded : R Let 113 aTira.4.3. rfu U4 The Dofiriwof UWortificatfon. *~* Simile. Let mee now exhort fuch to perfevere in heavenly- ! mindednefTe,lct them labour to grow every day more Rct.ij.ii. J heavenly-minded than other. Rev.n. n. La them that be hdfjte heljftiU: that is, let them be more holy, let them labour to grow in heavenly-mindednefTe, let them labour to keepe their hearts pure from this earthly-raindedneffe,becaufe it will foile their foules: for all feme is of a foiling nature 5 if it enter into the heart, ic will leave a fpot behinde it : now wee know that if a man have a rich garment which he fets much by* he will be marveilous carefull to keepe all kinde of greafe and fpots out of it ; fo it (hould be a Chri- ftiansduty to labour to keepe all foile out of his foule, becaufe it is a precious garment,and the refiding place of the Spirit : we know that if a man have one {pot in his garmentjit makes him out of love with it,and then cares not how many lights upon it jfb it is with finne, t if thdu fuffer thy heart to be fpotted but with one finne, it will worke carelefnefie in thee, fo that hereaf- ter thou wilt not much care what finne thoucommir, nor how thy foule is foiled : therefore it behoves you to keepe your hearts from every finne, and to make conference of little finnes. Andfo much the rather, becaufe the glory of God is engaged on your conver- sion 5 if thou (halt foile thy felfe with any finne, that bath taken upon thee the profeflion of the Gofpell, God will be diflionoured , and the Gofpell will be fcandaled:Againe,keepe thy hearr,bccaufe God takes fpecial notice of all thy adions-as for dogs and fwine, as for the a&ions of unregenerate men, he regards them not^becaufe his glory is not engaged upon their con- Theleaft finnes to be avoi- ded. The Doftrine of (Mortification. convocation, he expe&s nothing from them § but as for you, he cakes a particular notice of all your ani- ons , fpeeches, and behaviours, and therefore you fliould be marvdlous carefull over your hearts. A- gaine, looke unto fecret finnes,becaufe he is the fear- cher of the heart $ let the feare of God fet in order e- very facultie of your foules to keepe out every finne, every evill thought,becaufe he takes fpeciall notice of it. And that I may the better prevaile with you,l will briefly lay downe feme Motives to move you to keep this diligent watch over your hearts. The firft Motive to move every Chriftian to conti- nue and grow in heavenly-mindedneffe, is this, be- caufe by this meanes he may be able to doe every goodworke. z Tim. $.21, If a man therefore f urge himfelfe, hejhallbe avefftU of honour ^fit for every good worke t that is, if he labour to rid his heart of earthly-mindednefle,he fhall have a new life put into him, whereby he (hall be able toperforme holy duties in another manner than be- fore. Now what is the reafon that there is fuch com- plaint among Chriftians that they cannot pray, and are fo dull and fluggifli in the performance of holy duties, but becaufe they have not rid their hearts of earthly-mindedneffe i What is the reafon that there is.fo much Preaching, and fo little pradife; and fo much hearing, and fo little edify ingjbut becaufe men are earthly-minded * If they would purge themfelvcs of this earthly-mindednefTe, it is unpoffible but that there would be more fpirituall life in them.in the per- formance of fpirituall duties. Therefore if it were for no other caufe but this, that you maybe inablcd unto R 2 evci 1*5 Secret fins to be look- ed into. Motives to keepe watck over our hearts. I 116 The Dottrine of t^iortif cation. every good worke and holydutie, and that you may keepein you your fpiricuall life, feeling and moving, labour to keepe thy heart cleane from finne. The fecond Motive to move Chriftians to grow in heavenly-mindednes,is,becaufe that by this fiodis ho- noured-^ fay,ic is a glory to God if thou keep thy heart cleane : Now what man is there that would not wil- lingly glorifie GodjWho ftucke not to give Chrift for him?It is a glory unto God when the Profeffors ofthe Word live a holy life • for what is the nature ofthe Word but to clenfe i now when it worketh not this effeft in them,or at leaft when it appeares not in them, it doth detraft from the excellency ofthe Word.The Apoftle layesdownc the nature of a true Chriftian, jam.x. ii. jdm. i . 2 1 . Pure Religion is this, to keepe onesfelfe unf potted of the world that is,a fpodeffe life is that which beft be- feemes a Chriftian man that takes upon him the pro- feffion ofthe Gofpel.and that which brings much glo- ry unto God is a blamelcffe converfation : and to this end the Apoftle exhorts,£tf (faith he)) our converfation Hcb.13.5. be without covetoufnejp, Heb.i$. 5.asifhefliouldfay ,an unfatiable defiredoth detrad from the glory of God: therefore let this move men to be heavenly-minded. The third Motive to move every Chriftian to grow inheavenly-mindednes5is3bccaufeAm^/mW*r*vf£ 1*. God in prayer:2am9^i6.thc Apoftle faith, that The fray er cf a faith full man availeth much ,i fit be fervent : that is, it hath a great force with God for a blefling:Now this fhouldbe a marvellous encouragement to ktepethe heart cleane, in regard ofthe great neceffitie that the Church hath of our prayers -, and therefore if wee would The Dottrine of ' LMortijic&tion. would not for our felves prevaile with God, yet in re- gard of the great need that the Church ftands in at this prefent, we (hould be moved to doe this dutie. But yoawill fay, that wee are but few, or that I am but one, and how can we be able to prevaile thus with God? To this I anfwer, Grant that you be but a few,yet a few may doe much good ; Eztk. 22. 30. fpeaking of the deftru&ion of Ierufalem, 1 (ought, fatth the Lord, for a man toftandw the gaffe, and there voas none:Hc fpeakes there in the fingular number, if there had bin but one 5 that is, but- a few, tfrey might have prevailed much with God : fo I fay unto you, though we be but a few, yet if we keepe our hearts pure, wee may doe much with God ; nay, though thou be but a particular per- fon,thou maift prevaile much with God^as rJOofes did for the Children ollfrael: when a damme is new bro- ken,the cafting in of a little dirt will hinder the courfe of waterDbut if it be not holpen in time,it will not eafi- lybeftopt; fo in time a few may prevent a Judge- ment $nay, fuch aludgementas otherwife may de- ftroy a whole Land- if the heart be truly fandified, ic hath a great force with God: Againe, a man that would pray, if he doe not fpeakc, but many times he is forced to fend forth fighes andgrones unto God, this is of great power with God . but if he powre out his heart in voyce, it hath a greater force: and there- fore the Wife- man faith, that the words of the righteous arc precious • that is, of great worth with God : and therefore let this move men to be heavenly-min- ded, R 3 HOW 117 Objett. Anfwer* Ez-wk. 43.30 HOW TO MORTIFIE FORNICATION- COLOS SIANS 3.5. CMortifie therefore your members which are upon the earth: Fornication y uncleanneffe, inordinate affe^ion^vtll con* cupifctnce, and covetoufrcjfe, which h Idolatries. Aving handled in generall the Do&rine of Mortification, ac- cording to the Method of the Apoftle, I am now come to dc- feend to the confidering of par- ticulars^ they are laid downe in my Text • and would fpeake of them in the order as they are ranked by the holy Spirit, but that the affinity and neerenefle betwixt three of thefe finnes, namely, For- nication, Uncleanneflfe , and evill Concupifcence, makes mee to confound them, andpromifcuouflyto mingle them together. Let us therefore confider firft of the nature of every of thefe finnes particularly by them- Ho w to mortife Fornication. themfelveS, and afterward make fbmeufe and appli- cation to our felves of them altogether. The Do&rine that arifes in generall from thefe words, is, That K^ill Vnckanntffe is a thing God would have mortified and quite defirojed out of the hearts that bee would dwell in. All filthinefleand uncleanneffeis a member of the old man • now in fuch as Chrift dwels in, the old man is crucified, he is dead with Chrift • now he that is dead with him, is freed from him : and againe, hee that is in the fecond *^dam, hath power to mortifie the members of the old man. All Gods children muft bee purified and cleanfed from all pollution, as the A- poftle exprefiely commands usJEfbefa.i. Be ye follow- ers of God 06 dear e children : that is,be ye like unto God your Father, as children refemble their naturall fa- thers 5 now God is pure and holy, therefore muft ye be fo alfo : and then it followes, Verfe 3 , But Fornica- tion>*ndall Vnclcanneffe, or Covet oujhejje, let it not be once named among fl you3 as becommeth Saints : that is, let all fuchfilthimfle bee fo farre from you, as never any mention be made of it amongft you ^ if it ftaould by chance enter into your thoughts, beefuretokillit there, let it not come no farther, never to the naming of it : As it becommeth Saints - that is3 holy ones,Gods children and peculiar people, ir were unbecomming, and a great (hame to them to be uncleanc,to be unlike God their Father,who is holy. In like manner, he ex- horts us to clean fe our felves from aSfltbinejJeoftbefefh andjpirit,j>erfefitng hclinejfein tbejeare of God,z Cor .7. j. that 119 Dottr. Ephef.M. ,120 How to mortijie Fornication. Doft.z. Fornicati- on what a grievous linnc. Pro. a. I7« i Cot. 6. p that is, Letuspurifie our hearts from the corruption ofluft and concupifcence which is therein, driving to make perfeft our holineffe in the feareof the Lord: and fo more fully alfo in 1 Thef.4.3^ 5 . he fets downe the p irticular uncleannefles fhould be abftaincd from, and mentions two of the very lame fpoken of in my Tcxr$namely3Fornication,and Iuft of concupifcence: the words are (for they are worchy your marking) This is the will of God, even your fanflificatwn, that you fiwuldabttainefrom Fornication: that every one of you fiould know how topojftjje his vejfill in fancii fie alien and ho- nour, notinthcluttsof comufifccnceT&c. and therefore we ought to mortifie and deltroy all the filthinefle that is in our hearts, if wee would bee accounted Gods children, and have his Spirit to dwell in us. But that for the Generall : wee come to Particu- lars, and will fpeake of the frft finne that is named in the Text, Fornication : whence the point of Do- drine is this, That Fornication is one of theftnnes that are to be mor- tified. Fornication is a fin betweene two fingleperfons, and in that it differs from Adultery : and although it benotaltogetherfohainous as Adultery, becauftby it the Covenant of God is not violated as by the o- ther fpoken of, Prov.%.\j. neither finde wee the pu- nifhment abfolutely to bee death, yet ir is a grievous finne3 and to bee feared, in that ir fubj> dsthofe men that are guilty of it, to the Curfeof Godanddjm* nation : for the Apoftle faith, I Cor. 6 9. 2^o Forni- cator (hall enter into the Kingdome of Heaven • It de- prives How to mortifie Fornication. privcs a man of happineffe3bani(hes him out of Gods Kingdomeinro the dominion of the Devill, and ter- ritories of hell, never to be exempted from the into- lerable torments of Gods eternall vengeance. But to lay open thehatnoufneffe of this finne, we will con- fider thefc foure Things : Firft, the SinfuInefiTe - -\ Secondly, the Punifhment r Thirdly, the Danger- V * Fourth!y,the Deceitfulnefle J Firft, the pnfukejji of this finne of Fomicatioft ap- peares fir ft in great contrariety that it hath with Gods Spirit , more than all other finnes. Betwixt Gods Spirit and every finne, there is a cercaine con- trariety and repugnancy, as in nature we know there is betwixrheate and cold • now in all contraries an intenfe degree is more repugnant than aremifTe, as4 an intenfe heat is more contrary than a heat in a leffe degree- fo it is with Gods Spirit and this finne^they are contrary in an intenfe degree, and therefore mbft repugnant unto 5 for the Spirit delights inholinefle, and this finne in nothing but filthineiTe5 that is pure andundefiled, but this bath a great deformity in it, and therefore confequently muft needs bee odious in his eyes, Befides, this is contrary to our calling, as the Apoftle faith, i Thef.^.j. For Cod bath not called us unto uncleanneffifbHt unto bolinejjc^. Againe, itcaufesagrcat elongation from God, it makes a ftrangenefle bet wcene God and us 5 all finne is an averfion from God, it turnes a man quite away from him, but this finne more than any other, it is • S more 121 I The fin- fulnefleof Fornicati- on, I Thef47 122 How to mortijie Formation. Rom. Mi. 14. EccleC7a* Pro.t1.14. more delighted in, wee have a greater delight in the o&ingof this finnethan ip any other, and therefore it is amoft grievous finne. Furthermorc^the greatneffe of this finne appeares, in that it is commonly a puniftiment of other fmnes ^ according to that of the Apoftle, £010.1.2 1» and 24, compared together, where he faith, Becaufa hat when they knew God, they glorified him not as God, neither were tkanktfull, but became vaine in their imaginations, (jrc wherefore God al fo gaue them up touncleanneffe, tbtvugb the lusts of their owrn hearts , to dt\%onour their cwne bodies betmene themselves. To the iame purpofe is that of the Preacher,£ttfc/.7.2 5.where f peaking of the enti- hngWoman, whofe heart isjnares and nets, &c. hee faith, Who fo pleafttb God jhall cfcape from her, but the fwner fbtU bee taken by her : that is, whofaever committeih finne fliall in this be punifhed, that he fhalfbe entrap- ped and enfnared by.the fubtle enticements of the dtftigneft Woman. So dlfoProv. 22.14* The Mouth oj ftrange women is a deepepit, he that is abhorred of the Lord (hattJafoherein.-Now all finne of this kinde,and conse- quently finner^are abhorred of the Lord,and there- fore he will punifii them in- letting them tumble into rhis deepepit of ftrange women here, and hereafter without repentance into the bottomleffe pit of ever- Lifting diftru&ion : As long as the Lord lopkes for any fruit of any man, hee keepes hxgi from this pit • butfiicb asnotwithftandingall his watering, pruning and dreffing, will bring forth no fruit, with thofe the Lord is angry ,.they fhall fall into it. Nowas in a lad- der3or any thing t hat hath fteps to afcend and defcend by. How 10 mortifie Fornication. by, chat ftayre unto which another leads, nroft needs bee fygher than thQ reft $ foinfinne5 that finne unto which other lead, as to a punflliment, muft needs bee greater, and of an higher nature than the other : and thereforathis finne is a moft grievous finne, Befidcs the hainoufneffe of this finne appeares,be* caufeitlaieswafte the Confcience more than other finne, it quite breakes the peace thereof- nay, it fmo- thers and quenches Grace.The Schoolmen call other finnes, htbmdinemfenfus, a dulling of the fenfes | but this an extin&km of Grace: other finncs bluar Grace, and takes oflfthe edge, but this doth as it were quite extinguHh it : It makes a gap in the heart ,fo that good cattelXgood thoughfs,and the motions of the Spirit mayrunn.2.ip. ?ionc that goe unto her returneagainc, neither take they holdofth fathsoflife: therefore aLo is, Eccief 7. i6.her heart's faid to kfnares and nets, in refped: of the entangle- ments wherewith (hee entrappeth her followers ^ and her hands to be as hands, in ref pe& of che difficulty to get loofed from. This finne befocted Salomon, the wifeft among menfleverthelffJeevcnhimdidoutLndiJh women caufe to Jinne, Nche. 13. 2 6. So alfo did it be- witch Samffon, the ftrongeft amongft men, one that was confecrated and fet apart as holy unto Godveven he was overcome hereby, as wee may readc, ludg.\6 Wee know by experience, as a man that is tumbling from the cop of an hill, there is no flaying for him till he come unto the bottome 5 fo he that hath once Ven- tured upon this deepe pit, and beg in des to fl de into it, there is no flaying of him till he be utterly loft in the bottome thereof : or as a man in a quicke- fand, the more heftirres, the fafter hee ftickes in, j and finkes deeper • fo it is with him that is oi)ce o- vertaken with this filthy finne, the more hee ftirres m How to mortifie Fornication. ink, the fafter hee ftickes, and harder will it bee for him to get out. Therefore wee conclude this finnc is a moft fearcfull finne, and hard to be over- come, or left off, if once accuftomed to the delight thereof, Fourthly, the haynoufneffc of this finne will be discovered, if wee confider. the deceitfulneflfc of.it: it will fo bewitch us, that wee will hardly.be per- fwaded thar it is a figne 5 now if wee will not be- leeve it to be a finne, much leffe will we.be brought to leave the fweetntfle of it, to forfake the plea- fure wcv fi ide in ii. Be(ides,the Devill, that old Ser- pent, Me comes and tells it is either no finne at all, or elfe but a fmall finne , and may bee eafily left • wee may turne from it when wee pleafe 5 and fo he dandles us till we grow to fuch an height, as wee be- come infenfibleand hardned in it. Here therefore I will lay do wne the deceits that Satan ufeth to beguile us in th\£ finne, which being detedied, wee may the eafilier (hunne and avoy d this deteftable and bewitch- ing uncleanneffe. Thefirft deceit wherewith Satan>ufethto beguile us, is, Hope of repent ami h weerhinke wee can repent when wee lift, that, that is in our owne power, for God will upon any of ojr prayers be heard of us • heaven-gate will be open at 6m knocke • and there- fore Tic commit this finne to day, and to morrow be- take my felfe to my prayers, and all fhall be well. But beware of this, left you be deceived, God will nor be mocked- if you will finne to day, perhaps you fhall not live to repent till to morrow j.or fuppofe thou doft 127 4 The de- ceitfulnes offornica- Deceits of the Devill difcoYerei L Deceit 1 Hope of repen- tance. 128 Hew to mortifie FoYnication.' Deu, 19.19 doft live^yet he that is unfit to day, will be more un- 1 fit to morrow: God cannot endure a man that will fall into the fame finne againe and againe, for he ftiles ir5 Dcut*29. *9> adding drnnhenmj]e to tbirfi f . that is, never leave drinking tijl wee be athirft againe : that which (houldcxtinguifh and abate our thirfta is made the nieanes to increafe and enflame it. Now what pu- nifhment followes fuch as doe fo,you read in the next verfe, and 'tis a fearefull puniftiment 5 The Lord mil not [pare hint, and then the anger of the Lord andhtiya- loufte Jhall [moke againsl thai man, and all the cur Jes- that are mitten in >hts fooke flnil lye upon him, and the L$rd P'aH blot out his name from under heaven : who is there a- mong you that would not be terrified at this fen- tencc f Surely his heart is of Adamant, nothing can pierce it, if this doth not : 'tis a fearefull thing to fall into the bands of the living God: Beware then of do ing thus, goe not on in finne upon hope to repent at your pleafure, left before you thinke it time for your pleafure to doe it in,the hand of the Lord be ftrer ched out upon thee, and his jealeufie fmoke againft thee, or one of (if not all ) his curfes light upon thee. A man would take 4t ill if his neighbour rfiould wrong him to day, and as foone as he had done aslce pardon, and yet wrong him againe the next day -in the fame kinde, and then aske pardon agaiae, and fo the third, and fourth, and forward • even {bit is with God, we fall into this finne to day, and perhaps.at night begge pardon of him, yet to morrow commit the fame finne over againe, as if wee had asked leave to finne the freer 5 take heed of this, doe not bleflc thy felfe in thy How to mortt fie Fornication. 12* thy heart, faying, I fliall have peace, or I (hall repent when I lift, for feare left God prefently blot out thy name from under heaven. Againe,Hope of after-repentance doth lead many men on to the commiffion of this fume- they hope they may repent before death, it is a great while till this come, therefore time enough to doc this in. But this God hath thrcatned,you heard even now in the pla^re above-mentioned, I pray confider of it. Balaam his defire was but to dye the death of the righteous, therefore he periflied among Gods enemies $ he de- fired it,and whileft he remained onely defiring,with- ! out any labour to live the life of the righteous, God | juftly puniflied him with an utter overthrow : as he | did with thofe, Efay 2 8. 1 5 . who faid, Wee have made \ a covenant with * death ', andwph hell are we at agreement , [when the over-flowing fiourge JhaU pajje through it Jhall ) not come unto us : Thefe men thought all fure, nothing I could come to hurt tjjem3they are as well as any man- I for they had an agreement with hell and death, nei- j ther fliould the fcourge meddle with them % but thefe I were but their own thoughts, they reckoned without ] their hoft,as we ufe to fay • for fee what God faith to j them, verf 1 8. Your Covenant with death Jhall he difa- \ nulled, and jour agreement with hell JhaU not ftand; \ when the over -flowing fcourge Jhall pajfe through, thenjee ! Jhall be trodden downeby it: They might contrive, but he would difpofe: though they did thinke all well., and hope for peace and quietnefle, tyet he would dif- anuU their covenant, and breake off their agreement, fo that the over-flowing fcourge, that is, fudden de- T ftru&ion I 130 How to mortifie Fornication* I Ephc* 19 ftru&ion (hould take hold of them, and utterly con- found them, x^immon going to his brother Abfaloms feaft, little thought to have beene fo foonecutoff$ Sic hern preparing himfelfe for a wife5never thought of a funcrall 5 neither is it likely that Korab and his com- pany thought their tent-dores (hould be their graves 5 I warrant you they hop'd for repentance, yet this fud- den deftrudion tooke away all^oifibility of repenting from them. God threatnethfuch, Ezek. 24. 13. Be- cattfe I have purged thee and thou waft not purgedjbou/halt not be purged from tbyfltbineffe any wore3 till 1 have cau- fed my fury to nil upon thee. And indeed we cannot re- pent unlefle God fends his Spirit into our hearts, and he will not fend his Spirit into fuch a heart as hath filthineffc in it : Will any man put liquor into a glaffe where Toads and Spiders are? much lefle will Gods Spirit come into a heart that is uncleane. Befides, fuch a man as is not purged from bis un- clcanncffc, of himfelfe is moft kdifpofed to repen- tance 5 he is without feeling, as it is Epbef^if. Who beingpaU feelings have given them (elves over untolafcivl- cttjtiejje, toworke alluncleannejje withgreedweffe : Now fuch a man ashathnofenfeof his mifery, that cannot feele his wretched condition, but isinfenfible of his corruption, he can never repent 5 for as the Apoftle faith, 2 Pet* 2. 14. be cannot ceafefromftnne : an fonnes of men is fully fit in them to doe evill. Againft this deceit of Satan, to prevent it, left wee fhould be over- taken thereby, let us remember thefe following con- fiderations: Confiderfirft, that though execution be not pre- fently done, yet punifliments are every where threat- ned,and Gods threatning is as good as payment 5 his W ord is fure, and one title of it (hall not fall to the ground unfulfilled : and when God begins to punifh, he will make an end ; as it is faid, 1 Sam. 3. 12. In that day I will per forme againfi Eli, aS things which 1 have fpoken concerning his houfe . when I begin, I will alfo make T 2 an I?i Deceit 2 Prcfent impunitie. Ecclc.3.11 iSatn.j.n *3* How to mortife Fornication. Rona.p.!*- an end: If heftrikc once, he need not to ftrike any. more, hisblowes are fure, whet) he (hikes, he never miffes, his arro wes kill at firft fhooting. Confider fecondly,that cither a fudden judgement fhall overtake them, and fo confound them in an in- ftant $ or if it be delayed, then the feare it fhould light upon them, quite takes away the fvveetnefle of the fin they commit, and fo makes the finne it felfe a yexati- j on and punifliment to them.$ or elfe laftly, if God fuf- fers them to run on in finne fecurely, and without all feare or remorfe,he bcares with them but that he may make his power knowne and eminent by bringing a great judgement onthena at the laft : as the Apoftle iaith} Rom. 9.22. What if God willing tofhw his math, and to make his power knowne, indured with much long-frf- \ fetwg*. th wjjels of wrath fitted to deftruftion* There is a time, that the wicked muft be fitting, and be a pre- paring for their deftru&ion; which once come, let them be fure afterwards God will manifeft his pow- er, will compenfate his much long.fuffering with the i greatneffe of the judgement hee brings on them : Now, it is a fearefull thing, and a dangerous cafe, whenGodfuffersamanthus to grow and thrive in his finne, that fo his judgement may be the greater. Confider thirdly,thatfuch goon in their fin which hope to efcape -, becaufe they are not prefently puni- (hed, they abufe the patience and long.fuffering of God : Now, the manifestation of Gods attributes, is his Name, and who fo abufe them, take his Name in vaine- and you know, God will not hold him guiltlefft that taketh his Tiameinvaine. Let fuch then as thusa- bufe How to mortife Fornication* "bufcthepatienceofGod, thinke not that they (hall efcaprthe judgement of God, bue remember to take into confideration that place of the Apoftle, ite/w.2.4, 5, 6. where it is faid5 Defpifeff thou, O man, the riches p/i his goodneffc, and forbearance? and long Offering, not know- ing that tbcgoo&nejfc of God leadeth thee to repentance? But after thy hardneffe and impenitent heart ^treafurett up unto thyfelfe wrath, againsl the day of wrath ^ and revelation of the righteous judgement of God • who wlllrendetjpto every man according to his deeds* He fhall affuredl^pay for e- very day and houre that he fhall continue in his finne $ God takes account of every minute, and will when he begins to render vengeance, repay it to the utmpft farthing 5 every moment addes one drop unto the vi- alls of his wrath, and when that is full, it (hall be po w- red out upon them. See this in the Church of Thyati* ra : Rev. 2.21,22* lg a ve her (pace to repent ofherforni- cation^andjhee repented not ^Behold, lwillcaH hcrintoa bed) and them that commit Adultery with her ■, into great tribulation^ except they repent oft heir deeds : Becaufe (hec did not repent while fhee had time,thercfore (he fhall have great tribulation : Let us confider then the fear- fulneffeof defpifing Gods patience and long-fuffe- ring, and not thinke our felves in a good condition, becaufe we goeunpunifhed, but rather let his long- fuffering and goodnefle lead us to repentance, while he gives us fpace to repent in; The third Deceit, whereby Satan beguiles men, ]s,prefent/weetnejjcinjinney the delight wee take in the a&ing of this fin ^ there is ^ kinde of bewitching plea- fureinit,thatfl:ealesaway our hearts fromhohnefTe T 3 and *33 Row. z, 4, Rev.i.n, Deceit 3 Prefcnt fweerneflc inilnnc, j 134 How to mortifie Fornication. objetl. v^dnfw. 2 Mat.8. *8, and puritie3to defile them with filthineffe & undean- ncfle^for if we give never fo little way to the {Sktiuc and fweetneffe thereof, it will bring us prefently to the a&ing of it. But for anfwer unto this, and to pre- vent being befotted with this delight and fweetneffe in finne,take notice of the infuingcofifiderktions, Firft, he that denies himfelfe in this fweetneffe and delight, fliall not loofe thereby, he fliall be nothing prejudiced thereby, but fliall finde a greater fweet- neffe, aflfcof a far more excellent kinde, a fweetneffe in the remiffion of his finnes, and reconciliation unto Iefus Chrift,a fweetneffe in the being freed and ealed in#thc burthen of his finnes and corruptions. But fome man here wilLbe ready to fay, It is not fo cafieathing to reftraine ones lufts ; it is a matter of great difficultie and confequence, and of more paines and trouble than you fpeake of 5 why then doe you bid us deny our fel ves in the fweetneffe of finne. To this I anfwer - Indeed it is true, it is hard at firft to be overcome and brought in fubje&ion, yet in an heart that is truly humbled,it may be mortified 5 and if it once come to that, then it will beeafie to mode- rate it, and bring it under our command. Secondly, confider what Chrift faith, Af*/.8t 18. // is better for thee to enter into life bait and maimed, rather than having two hands, or two feet, to be caH into everla- flingfire: And indeed, how much better were it for us,if we would cut off this right hand, or right eye of delight and pleafureiri finne, and caft it from us, that fo we might goe to heaven, than having pleafure here in this life for a feafon, to be caft into eueilafting fire, to Hon to mortife Fornication. to have our part and portion with the Devill and his Angells, which we fhall be fure to have, if we forfake not this filthy finne of luft anduncleanneffe5 for the Apoftle faith it often, and that peremptorily without exception, in many of his Epiftles, that lio Adulterer > Whoremonger y Fornicator >or mcleane per fm^c.flaH enter into the Kingdome of God. Thirdly, confider the more fweetneffe and delight wee take in this finne,the greater anguifh and torment wee fhall finde in the renewing of our hearts, and the more difficult ic will be for us to leave it : Befidcs,it is a dangerous thing to take our fweetneffe fully, for then perhaps we may be fo befotted therewith3as we fhall hardly rellifli any thing elf e, efpecially the con- trary vertue, which will feeme very bitter and diftaft- fullunto us. And therefore let us be. perfwaded not to adhere too much to the fweetneffe and delight that wee finde prefent inthea&ingof this finne, left we b^pme fo bewitched with k^ as we never be able tofoTOeit. The fourth Djceit, which Satan ufeth to beguile men withall,is thefalfeneffeofthe common opinion ofmoft men ,and cunning delufion of our carna/ircafonjmto which it f eemes either no fin at all, or elfe fo little as it need not any great adoe be made about it: Moft men thinke of this fin f ornicatio but a trick of youth, whofe bloud heated with intemperance, muft have fomethingto allay its luft on. Now thefe two be incompetent Jud- ges, both common opinion, and carnall reafon, and are altogether unfit to judge of the notorioufneffe of this (in, but let us bring it to the ballance of the San- duary, **5 Deceit 4 The falfc- neffe of common opinion and car- nall rca- fon. 13* How to mortife Fornication. Deceit s Hope of fecreric. &uary, and then wee (hall fee the Iudge weigh of it, wc fhall fee it in its proper filthincfle and native ugli- ncfTe. No man that is guiltie of it can difcerncits de- pravitie, for the very confeience is defiled by it : now the Confeience is3 as it were, the very glaife of the foule, and if the glafiTe be defiled, how can we fee the fpots in the fouleMnd if thefe be not to bedifcovered, then nothing is left whereby to judge aright of it $ and therefore we muft needs be deceived in the per- ceiving the filthineffe and hainoufnefle thereof. Let us.therefore betake our felves to the Scripture, which will (hew it truly in its proper colours, and then if we ufe the meanes, God will affuredly fend his Spirit to enlighten us. When/0^; had but a glimpfc of this light opened unto him5how great thinkc yee, feemed that finne to him,which before he durft commit bold- ly for thirtie pieces of filvcr, yet now it drives him to defperation, and prefent hanging himfelfe. Wee muft pray therefore for the Spirit to enlighten us, djat Co wcmayfeethefilthinefleofthis fin, andbenwhore deceived by it, as if it were either but a fmali finne, or hardly any at all, as many men thinke, and our car- nail reafon would perfwadeus unto. The fifth and laft Deceit, whereby our cunning ad- verfary, the Devill, labours to beguile us withall,is, Hope officrccie : Men commit this in private, no fpe&a- tors,no fecretaries fhall be intrufted therewith,the in- nermoft clofets,and moft retired roomes, are the pla- ces deftinated for this worke, and the time common- ly, is the moft obfeure and blacked feafon, the nighc 3 and indeed not unfitly, for it is a deed of darkneffe : jt yet, How to morttjie Fornication. yet, letallfuchas bee guilty hereof, let them lay to heart thefe following confiderations : Confider firft, though they be never fo private and fecret in ir3 yet God feesit$ they cannot ihutout his eyes, though they may the light of the Suune^ hee knowes it, and then it (hall bee revealed : that wliich is faid of Almes, rJMat.6.^. may very truly be faid of this- 7 by Father which feetb in fecret, himfelfe jhaO re- wardthee openly : fo. Cod that feech thy lecret Adul- tery or Fornication, hewillrewardit5hee willpunifh it openly. See ir for example in Davids Adultery with Bafbfbeba, 2 &tw.i 2.10,11,12. there the Lord faith, Becaufe thou baft dijpifed mee, and haft taken the Wife of Vnab i he Hittte, to bee thy Wife 5 Behold, 1 willraife up e- vill againsi thee out of thine owie houfe, and 1 will take thy Wives before thine eyes, andgtve them unto thy neighbour, and bee JhaO lye with thy Wives in the jjigbtof the Sunnt 3 for thou dtddeH itficretly, but I will doe this thingbefore all Jfrael, and before the Sunne. See the Iuftice of God in pumfliing , becaufe David did it fecretly,and ufed all manner of meanes to conceale it, as making Vrub drunke, and then fending him to his Wife to lye with her, that fo it might bee hidden, yetGodwith-held him from her,and fo brought it about,that David had no way tocover his finne • therefore alfo becaufe Da- W labored to keepe it clofeand fecret from all men, heewiil make his puniftiment publike and manifeft to all Ifrael : Again*, God faith, Because thou baffdefri- fed *»e, &c. whence obferve, in this fecret committing of finne, a man doth defpife God inamorefpeci^ll manner; for hee feares more the fight of men, than V the l37 Mat. *. 4. 2 Sam. u i38 I 5am.i« 30. Hm to mortific FtrnicAtio*. the fight of God, in that he labours to concealeand hide it from the eyes of men, but cares not though God looke on, as if hee either would fay nothing, or regarded not at all his finne : but God hath iHA^Them that honour m?yl mil honor . and they they that deftife me, fiaB be lightly ettetmed^ that is, they (hall bedelpifed. Confider fecondly , the divers and manifold waies God hath to reveale it, though men be never fo clofe andfecret, and ufe all poiTible meanes to hide their finne, as faire outward civility, a feeming to hate fuch a filthy notorious wickedneffe, or any thing elfe an hypocriticall heart can invent, yet God hath fundry wayes todetcdl their filchineffe, and lay open their I hypocrifie : As fir ft, by fenfiblethitrgs, when there is no perfon neere to fee it^yet the very bird^and beafts.j have revealed it : fecondly, he gives them up to a re- probate fenfe • and then in the end, though they have longtyeain it unfeene and unfufpefted, atlaft they become (hamelelTe,and fo lye open to every mans dis- covery : thirdly ,he can make any man living to reveale his owne finne 5 as wee fee \t\luda*, though all the time he was working his wickednefle, he had carried the bufinefle clofe enough,-yet in the conclufion,when hee had brought the bunneffe to pafle, and in all pro- bability it being now finished, fhould never bee con- cealed, even then hee muft confefle it, he muft teif it every body : in like manner,it will be our cafe,though weekeepeour filthinefle never foprivate, yet God can make us in the end, on our death-beds confefle it, though all our life before we have hidden it. Gonfidcr thirdly, wbofoever commits this filthy finne How to mortice Forwcatiw. finneof Fornication, makes himfelfe a vile, and bafe perfon $ what ever heie was bef ore> though never fo glorious, yet now he is but as a Starr efalne to the earth, as it is in the Revelation. If a man bee godly, come- what will come, there is nothing can make him bafe, nothing can obfeure him • though hell it felfe fliould labour to caft a darkeneffe about him, yctitfhallbee butasafoyle about a Iewell, or a Cloud about fhe Sunne, make himihifte brighter and brighter-: Wee know a Torch light Jh a darke night, will (hine brigh- ter than if it were at noone day 3 even (b a godly man, what ever happens unto him, what ever night of af fli- (fiions, cro(Tes,or ©therdifafterscoine upon him, yet hee will be the more illuftrious, the more clearer wili hec fliine in the midft thereof 5 and the more crofles happen unto him, the more will his glory appeare : but on the other fide,let a man be ungodly,what ever outward glory or pompe he may have, yet he is but a bafe and vile perfon, and fo hee fhall ever be efteemed of, evenatthelaft, doe all the world what they can. See this itriW, $vho before he was converced,whilcft he was a perfecutbr,was accounted a pcftilent fellowj but now after conversion, when he became godly, he was highly efteemed as a chofen Veflell of the Lord : Soon the contrary , the Scribes and Pharifes were the onely men, who but they among the Iewes,yet now how odious is their names, they ftinke in all mens no- ftrik. Therefore let us have a care how we fuffer our felves to lye infinne, left wee become in like manner hated of every man $ andon the other fide, let us get our felves to be godly, and then our names (hall be as V 2 preci- *39 Simik. 1 4o rfiu How to morttfc Fornication. precious Ointment, that fends forth a fweet favour into every bodies noftrils. And thus much for the De- ceits whereby Satan deceives men; wee wihnow come to fome Ufes ♦ .The firft Ufe that may bee made hereof, is, to ex- hort all men to be carefull to cleanfe themfel ves from this filchinefle and uncleaniulfr : and to this end let them never give God reft, but with inceffant prayers ftill call on hiai,till they finde rtiat they ?re cleanftd, that they are out of this gall x>f bit ternetfe; tor as there is nothing that will be fo bitter and diftaftefull, nay, terrible unto them, as this being lyablerothc wrath of God, due tothembyreafonof thisfinncj fofhall they never finde any thing fo fweet and plea- fane, nay, comfortable unto them, as to bee in the fa- vour of God : for all that the creature can doe, is no- thing without God, there is no peace, no comfort3no reft without him 3 now, if a man have not this favour of God, but be without it, though hec have never fo many other bleffings,as wealth,honoursand preferre- tnenrs,yet,if an arrow come out of Gods qaiver,dipt in the venome of his wrath, bee ft never lo flight an affli&ion, it will wound deadly. See thh in tJMfifes, who, though the meekeft man upon earth, and high- ly in Gods favour, yet hec for hisimpatiency had his croffe in that which he moftdt fired, even in that hee (hould«not enter into the Land of Gatwan.Sinne con- ceiving muft needs bring forth forrow, and though it(houldfailein all other things, yet here it isrruey he thatfowes finne, (hall bee fure to reape affl.&ion $ this is the daughter, this isthefrukalwayesot fuch How to mortifie Fornication. a mother, beware therefore how you take paines to ferve finne, for he that docs (a, flull be lure to have for his wages forrow and afflictions,!* ay death it fclfc, as the Ap )ftlefiith, the wsgesaffmneis death. A finfull man,onethatisgJfeiltieoi this finne, or any other, is likeamalefadtor, that hath alreadie Offered the fen- tence of condemnation to paffe upon him, and there- by is liable to pupiflimcnt whenever it (hall pieafe the Iudge to fend a warrant, foe may be called to t*& cution every hourfe,unlefle in the meane time he hath fued.forth his pardon • evenfo it is with tbejinner, he is fubje<5i to the wrath of God, when ever God (hA\ pleafe to fend fort.h his warrant againft him, hee muft be brought to execution, hee hath no afifurance, no power of refiftance, till hee hath got his pardon. Therefore let every one of us labour ro procure our pardons in and by IefusCbnft, that fo wee may not thus lye npen to the wrath of God, which will con- fume us when ever he (hall but pleaie to fay the word, inaninftant. Butfome man will be ready to fiy, what needs ail this? lam ftrong and well, in good and perfeft health, is it likely the evill day is neere me i no furely, I will therefore goe on ftilhn my finne • what need 1 repen- tance, that am fQ well in all things t To this I anfwer, though thou beeft never fo well in ftrength and health of body • yet if God hides him- felfe, if hee turnes but away his face from thee, thou ih lit finde the matter changed ; whrre and when he is pleafedbuttoturaehimfelfe, hee turner with him all things upfidedowne onafudden. See this in thofc V 3 two 141 Simile. ofyii. Anjwer* '4» Numb. 1 6. 16. Objefl. Anfom How to motiifie Fornication. two hundred and fifty men of the company of Korah, ihey thought themfelves well and fafe, £lfe thinke ye they would have tooke cenfer s and offered unto the Lord, but fee how in an inftant, fire came out from God and confumed them. So ^S&Nadib and Abibu^ no fooner had they taken ftrange fire to offer unto the Lord, but ftraight the judgement light upon them • for it is faid, x^dnd there mm out fir < from the Lord And dtvwed them, .S.where he exhorteth the brethren to hi fiber andvigiLntftovc\Ao other reafon but onely th is, Becauft jour adverfary we Devilly as a roaring Lyon xvdkah about feekwg whom hee may devour t : the fame (hall be my argument of perfwafion unto all of you, to beware of the Devill, tolookctoyourfelvcs, left he fhould deceive you3 and entice you into the fame finne againe. Secondly5for thofe that are guilty of this finne ftill, but would faine be rid of the fore burtficn which lyes heavie upon their Confciences • Lee them ufe thefe helpes : Fitft,labour to get afTurance of the pardon and for- givenefTe of it : No man can be aflured of the love of Chrift, till he be aflurcd of his love and favour in the free pardoning and remiffion of his finnes : for how can a man have peace and quietneffe without this, he is ftill in feareof Gods wrath and vengeance to light upon him, and where there is fuch a feare and dread, it is not likely there fhould be any love. And there- fore in the fitft place get thy finnes pardoned. Secondly, labour to have a fenfe and feeling of thy finne 5 this is a chiefe thing to be obtained 5 for were there How to mortift Fornication. 1 49 there is no fenfe,there cannot be any rcmorfe or for " rowfor finne, without which there can be no turning fromfinne, much leflfe any hatred and deteftation of it. Now this fenfe and feeling is wrought in us by Gods Spirit, and therefore thou muft goe to God by true and hearty pray e r, that hee would be pleafed to illuminate thceby his Spirit, that fo thou mayft fee themiferable and wretched condition thou art in by reafon of thy finne. Thirdly,lay hold on thePromifes,and apply them to thy felfe, make them thine owne • for whatfoever a mans finnes be,if he can come to thirft after pardon., to defire that before other things in a right way> and to a right end3 then he may be lure hee hath the Pro- mifes belonging unto him: If hee willtakethem, they are his owne ; Chrift is his, if heewill take him, onely he muft take him aright, as well to be his Lord as his Redeemer: his Lord, to governeand rule him by his Lawes and Commandements, as well as his Redeemer,to fave him by the merit of his death and paflion. Chrift offers himfelfe to him, Revel. 2 1.17. faying, Let him that ts athirtf, come ^ and rvhofoever will, let him take the waters of life freely, and what greater love can Chrift (hew than to fee himfelfe out for all to take him, and that freely tooHnthedayesof his flefli, who had more good by him than the Publicans and finners^them he called3them he faved : the poore difeafed wretches, how ready was he to heaJethcm f even fo hee is ftill, hee is every whit as ready to fave thee,to heaie thee, as he was thero, if thou wilt come untohim,and endeavour to lay hold on him.To neg- _____ X 3 ____ led Helpe^. Rcy.2,2,17. I I5° Heb.IO.29 How to mortifie Fornication. Mat.12.17 Helpe 4, Simile. Jam. 1. 14, 15. left Chrift thus offered unto thee, is to trample under foottheSonneofGod, And t9 count the bloud of the Cove- nantanunholy thing, Hcb.10.29. Now what thinkeye fhall bee done unto fuch? Read that place, and you (hallfinde, that a much forer puniflimentthan^4//& without mercy they are worthy of, and are likely to ua- dergoe. You read what was done to thofe that defpi- fed the invitation of the King to his Marriage- feaft, CMaUz 2. 27. When the King heard thereof hee was wroth, and fint forth his Armies, anddefiroyed thofe murtherers, and burnt up their Citie : In like manner will he deale with thee 5 if thou defpifeft the offer of his gracious Promifes now made to thee, hee will account thee but as a murtherer, and will deftroy both thee and thy City 5 that is, all that belongs unto thee. Take heed therefore,that thou now layeft hold on his Pro- mifes, and makeft them thine o wne. Fourthly, Ufe abftinency and fading, for thereby thou mayeft get the maftery over thy fin 5 give it al- together peremptory denials, fuffer it not to delight rheein the leaft cogitation and tickling conceit : It will bee eafie to abftaine from it, when the deniall is peremptory ; if we cannot put out a fparke, how fliall we puitout a flame * If wee get not the maftery over the firft motion to fin, much lefle fliall wee be able to overcome it, when it is brought to maturity in acti- on : Sinne is like the water, give it the leaft way and we cannot ftay it, runnc it will in defpight of us : and as a ftreame rifcth by little and little, one (ho wrc ia- creafing it, and another making it fomewhat bigger, fo fiane rifeth by degrees, lam. 1.14,15. it is faid, But every Ho # to mortifit Fornication. • * j 151 every man is tempted, when beeisdrawncamyofhkowne luHjndinticedJbcn when lutt hath conceived, itbringeth forth font 5 and [tnne^ when it is pnifbed^bringeth forth death: Where obfervc three degrees in finne 5 firft, temptation 1 fecondly, conception 5 and thirdly, per- turbation, or bringing forth : So alfb Heb.$. it is faid of the Ifraelites,that luft in them brought forth hard- nefle of heart. Beware therefore of the beginnings andoccafions of finne3 andaccuftomethy felfe toufe abftinence, thereby to imfter thy luft. Fif th!y,another Helpe may be to refolve againft it, H*fye 5< to make Vowes and Covenants with our fel ves not to fall into any occafion that might be an allurement un- to it : Let us binde our (elves from things indifferent at firft, and then forward from the unlatyfull tempta- tions. And that we may doe it the more eafily3 let us make our Vowes for a certaine time, at firft but for a littft while, afterward for a longer feafon, and then at laft, when we have more ftrcngth, for ever. But fome man will here be ready to obje& and (ay, objeft, I finde my felfe exceeding weake and unable to keepe fuch Vowes and Coven^ts , What (hall I tbe then, who (h3ll bee in danger every day tobreake them, and fo be guilty of a double finne f To this I anfwer. If our frailty herein were a fuffi- Anfo* cient Argumenr3 then would there bee no Vowes at all : What though thou beeft weake and fraile, and fo fubjed tobreake thy promifes in this kinde, yet re- member that they are Gods Ordinances, and he will put to his helping hand to enable thee, he will blcfle and profper whatever thou doft vow or promifethis . - way, 152 Helpe 6, Simile. How to mortifie Fornication. Hclpcj. Simile. Pro. i.i o, way*, as an Ordinance tbache hath commanded. A- gaine, as thou feeft thy felfe more weake, and fubjeft to infringe thofe vowes, fo be fure to ufe the greater care and diligence to keepe them, be fo much the more vigilant to arQid all occasions tliac might tempt thee^breakethem. Sixthly, Another hclpe may be, to proportion the remedy to the difeafe 5 as thy lufts are greater, fo ufe greater abftinence , make ftronger vowes againft them. As in a place where the tyde beats ftrongly, there the banke muft be ftronger- fo where the cur- rent and tyde of thy lufts runne more forcibly, there rcfift them with greater ftrength , keepe the banke good, repaireit by new renewalls of thy graces in thee, make new covenants againft it: There is no man with one thoufand, would meet his enemy with two thoufand . fo doe thou, get as much ftrength to refift, as thy lufts have power to attempt thee, * Seventhly, Turneyour delights to God and hea- venly thiftgs • whereas you have long beene given to earthly-mindedneffe, now beginne to fet your minde on fceavenly things : Xhere is no true Mortification Xb that is onely privativrjit muft be alfo pofirivc 5 a man cannot leave his earthly-mindednes, but he muft pi e- fently be heavenly-minded. To make thisplainebya comparifon ; A man cannot emptie a veffell of water, but aire prefently will come in its place . fo a man can no fooner be cleanfed from corruption,but grace will immediatly enter and take pofleflion of his heart; as Salomm faith, Pro. z. I o, 1 1 . Wifdome entreth into thine heart, and knowledge is pleajant unto.thj foule : Difiretion Jhall Bow to mortifie Fornication. Jhall prejerve thee, underfiandingfihallkeepethee^c. Laftly,the laft and greateft helpc will be,to labour by prayer : God would have thee know that it is his gift: pray therefore, that Chrift would baptize thee with the Holy Ghoft and with fire : that the Holy G hoft may like fire heat the faculties of the foule, to inflame our love to God : for as our love to God is ftronger, fo our love to holy things will be more earneft, and confequently our hate to unholy things more ftrong andperfe. Aving haadied the Dodrinc of Mortification in generally as alfo come to feme particulars, namely, that of Fornication- it now remaineth that in the next place, following the me- thod and order of theApoftle, I come to the next particular finne named in the Text, Fncleannejfe : And becaufe thefe two finnes doe in many things ceincidere, and differ not greatly irt any thing that I can fet downe as meanes to prevent them, for what hath beene faid of the one may ferve for the others therefore I {hall be the briefer in this, and may perchance make ufe of Y i fome 1J5 ,^,* i5* How to mortifie Vncleanntjfe. Detlr. ■noufncflfe of the fin ofUn- cleanneffc Gen, 38.?, lomc of the things fpoken formerly in the difcove- ring of the hainoufneffe of Fornication : The Do- drine then "wee fhall at this time infiftonyis. That Vncleamtjfe is one ofibefwnes that are here to bc^> mortified. This finne of uncleannefle, moft Interpreters make tobethefinneof om#, Got, 3 8. 9, and the hainouf- neffe thereof appearcs, in that God was fo difpleafed with him for it, that he flew him prefently. Befides, the grievoufneffe thereof is manifeft, in that through- out the whole Booke of God3 we finde not any name appropriated unto it3 as if God could not give name !; bad enough, or would not vouchfafe it any, becaufe I men fliould not know it at all. But now particularly I will lay open the vileneffe of it, by thefe foure ar- guments. Firft, the hainoufnefle of it appeared becaufe that it makes a man that is guikie of it, a man of death -v you may fee it in the example ofonan. Gen. 38. p. be- fore mentioned^ God cut him off prefently, hardly gave any fpace for repentance.Wherc fudden judge- ment lights upon a man, it is afearefull thing, and ar- gues the greatneffe of Gods difpleafure againft that finne 5 now, where Gods wrath is fo exceedingly in- flamed againft a finne, wee muft needs conclude chat finne to be very finfull,and ofan high nature. Secondly, it is an unnaturall finne : All finne is fo much the more hainous, as it is oppofite to the nature of a man. Wee read but of three finnes againft nature, whereof this is one $ namely,beftialitie,Sodomy,and this; H Thus have I difpatched ^ in briefe, this finne of un- clcanneffe3 infifting and inlarging onely fome two or three of'the Deceits whereby the devill doth beguile the fonnesofmen,and lead them captive to thecom- miffionofthisflavifh and abominable finne 5 for mo- tives and helpes againft it, 1 referre you to thofe pro- duced in the handling of Fornication. Z HOW 161 The fifth deceit of Satan. HOW Dtfir. TO MORTIFIE EVILL CONCVPISCENCE. Col os si an s 3. 5. OHortifie therefore your members which are upon the earth; Fornication, Vncleanneffe , Inordinate affe&ion, evtll Concupifcence, and Covetoujnejje, which is Idolatries. Ow, I fhould proceed to fomc application of this point, but becaufe there is a third particu- lar which hath much affinitie with the two former, namely, Fornication, and Fncleanneffcs, I will firft fpeake of that which is here in myText, EviUconcu- ftfccnccj. By Ctncupiftcnce, men doe underrtand a degree of i this lull oiVncleanneJJei and it is an eviU inclination in the power of the Soule. The Dodlrine is this,Evi/i concupifcence is one of the ftnnes which are likewife to be mortified ^ Wee had neede How to mortife eviS Concupifcence. \ x6x neede give a reafon for it, becaufe men will hardly be perfwaded to thinke it a Sime% thus it was with the Heathen, tfiey thought there was no Stmt in it. The firft reafon is. If Concupiscence doe cleave unto Retfli , a man, that is, evill inclinations which the Souk by fwne is bent unto3 then a&uallJfaM will follow, which is the fruit of this concupifcence : It is as a fparke of fire, which being let alone, will grow greater and greater,and like a leaven,though little at the firft, yet doth it leven the whole lumpe, fothat it doth pro- duce the workes of the flefli, and therefore it is to be mortified. The fecond reafon is, although a man doe not fall Reafi. intoa&uall fwne pijefcntly after there is concupifcence in the heart, yet being unmodified, it hideth the finite in a man, and fo defiles him, and makes him prone to an evill difpofition, and alfo to be abominable before God : Therefore mortifie concupifccnu before it come to have vigour and ftrcngth in thee. A man is faid to be an evill man, when he is diftra- 1 ded from Good to Evill, now, evill concupifcence makes a man to be fo. There are evill inclinations in a good man, and yet it is by vjayofAmitbefis, it is not his complexion and confUtution to have them. Now, an evill man hath concupifcence, and the fame is his complexion, and conftitution fb to be : Therefore if evill concupif- cence be not mortified, it makes a man to be bad, and in this regard we ought to clcanfe our.fclves from the pollution of this fwne. The third reafon is, Evill concupifcence being in a Reaf. 3. Z % man, 1 x$4 How to mortife evtllconcufifccnce. L man, it dothmarreallhis good anions. To mingle water with wine, it makes the wine the wor ft ., To mingle droflfe with filver, it makes the filver th^more im- pure 5 So eviU concufifcence being in the Soule of a man, it doth ftainc and blemifh his good a&ions , when the ftring of an Inftrument is out of tune, then the Muficke doth jarre. A man that hath ftrong con- cupifcence in him, he will defire to come to the exe- cution oftheworkes of them, and fo it will have an influence to the effe, but yet were not domineered over by them 5 So long asamandotb ftrivc againft evill concupifcences, a- gainft 167 What is the opera- tion of c- vill Con- cupifcence 168 Simile. How to mortifie evi£ Concupfcenct. What is to be morti- fied. gainft the motions and ftirrings of them, and that his owneconfciencecanbearehimwitucfTc, he doth re- fid them infinceritie^of heart, they (hall never beare fway over him : Take the beft anions of a wicked man, the utmoft end of them are to himfelfe, and if the utmoft end be bad,all he doth mull needs be bad: as for example 5 The end that a husband-man doth ay me at in tilling of the ground, and fowingof his feed-corne, is to have a good harveft, and if his harveft prove bad, then all his labour is loft : though the beginnings of a thing be good, yet if the utmoft end of that thing be naught, all is bad. So that the end of all things in morall a&ions, doth make the thing either good or bad : Every- wicked man doth fceke himfelfe in all his a&ions, hee doth worflup himfelfe in the utmoft end of all his thoughts, fo that all his anions, lulls and defires, are evill conti- nually. Now I proceed to fhew you, what it is the Apoftle Paul would have you to mortifie, herefbmething is prefented3 and to (hew you plainely what it is, it doth confift in thefe two particulars. Firft,the habituall concupifcence^and fecondly,the inordinate lufts and defires that doe arife from it, one wee call habituall, and the other a&uall. Now, the Apoftle would have the habituall concupifcence in nature weakened, and fccondly, he would have the a&softheluft tobefuppreffed. Now, that it is the Apoftles meaning, that he would have them mortifi- ed, and that which is to be mortified is fin, marke that place I did cite before, Rom. 6. iz. Let not [inner aigne in How te morttfie tviH Concnpifcence. input rnortaU b$dks. In thefe words are three things obferveable : Firft, there is a finne : Secondly, a luft to finne : and thirdly, obedience to the finne, that is, a will to execute the defire of this luft. When the A- poftlc faith, he would haverhem mortified, he would have the heart to bee cleanfed from the habituall cu« flome of evill , Concupifcence,and fecondly,he would have them fo f ubdued, as not to obey them. That you may know the A pottles meaning, and not to lay a ftraighter charge upon you,then the holy G hoft dorh aimeat,he would have all rhefe three to be mortified, ; the luft,the confent to the luft,and the ahc will abftaine from allfinne. The reafon why men abftaine from any finne, is either for love of themfel ves, or of God 5 if for love of thy felfe thou doeft abftaine from finne, thou wert as good commit all as fome • If for love of God, thou wilt abftaine from all finnesr> from little A**" as well as great fwnes. Heje may a queftion be asked, why men doe abftaine from Murther and Idolatry < The anfwer is, becaufe God did forbid it • and did not God forbid alfo,7fo» [halt not hit : God that doth forbid the one, doth for- bid the other • and for thy further consideration, know,theholy Spirit of God doth hatceveryJ?/Mtf,it doth abandon & hate that heart where thefc thoughts of luft are nourifhed. Now, the heart isthe habitati- on and refidence of the holy Ghoft, wherefore all finnes arc tobec mortified, that the holy Ghoft may come and dwell there. Thea&s of Mortification are cbeifely thefe, the Apoftle would have us take paines with our hearts, men might doe much good unto themfel ves, would __________ they How t$ tnortijie will ConcuvifieMC. they but take paines to confidcr and ponder their wayes, but when men are carried away with the de- fire of riches,vaine-glory5and other inconfiderations, no marvell if it bee thus with them : If they would but fit alone, meditate, and refleft their mindes upon what they fhould doe, it would bee a great meanes to make them to alter their courfes. The Apoftle when hee would have them mortifie theft lufts, he would have them confider the meanes how to fifpprefle them, there be firong reafons in the Word of God for them: let them fearch the grounds they have for the committing of thofe luft$,and it will bee an effe&uall meanes for the mortifying of them : If mens judgements were rc&ified to fee their follies, they would change their courfes, and turnc the bent of their affe&ions another way$I fhould deliver many things unto you in this kinde concerning Mortificati- on^ let it beyour cate3that it may worke upon your inward afFe&ion3that you may make it profitable unto yourownc foules3 and that you doe not letitpafie from you without doing you good. The Word of God which you heare3 is not loft,tt (hall certainely doe you hurt, if not good,it (hall har- den if it doe not foften : It is an ill figne tf a tree doe not bud in the Spring, but to fee it without leaves in the Winter is no wonder at all : So for any to heare the Word of God powerfully preached, and not to have good wrought on them by it ^ they have great caufe to feare their eftates. It is this meditating and taking to heart, which is the firft meanes I prefcribe for Mortification. A a 2 We 171 Meditatio and laying to heart, is the means to mortifi- cation. 17* How to mortifie eviUConcttf ifctnct \ Wearefiid, fecondly, to mortifie, when we fup- preffeand keepe downe thefe lufts, if we keepe them back from their courfes, that they dor not bring forth the fruit of fiwe : All a<5tions, when anyfinne is exe- cuted3they tend to evill corruptions; If wee abftaine from the a&ionof/fo, when it doth kill the very in- clination.Take any §n that a man is naturally inclined unto ; whether it be thej/w of Uncleannefle, the de- fireof Rubes, or whatfoevcr3cuftomc doth make his lufts to be ftronger, and fo doth adde to they?*. One light doth (hew a thing to be fo, but more lights doe make it appeare more cleare • fo there is an addition in fwne, as well as in Grace3the more they ad infinm, the aiorethey encreafe. Now, whtn men complaine, they know not what to doe^rhey cannot be without their lufts s Let them thanke themfelves fo*it, in iuffering themfelvesby cuftome to practice them, but by keeping downe the a& of y?»,the lufts will evaporate away in time, though thy luft be ftrong and violent at the firft - yet if thou wilt let it alone from the execution of it, it will con- fume and weare away at the laft ; Therefore keepe downe thy lufts, and fupprefTe them. Thirdly^ to weane thefe lufts, inordinate affecti- ons, and concupifcences ^ the re&ify ing of the judge- ment, and applying of right meanes, doth mortifie the higher reafon: Now, for to mortifie the lower reafon, is to turne away the bent of affedion on ano- ther Object :If Grace bee quicke and lively in a man, it turnes away the minde fromy*flWf>,andtheway to weane thefe lufts^s to keepe the mindefixed and bent on How to morttfe evill Concuftfctnce. on better things, as temperance, chaftitie and fobric- tie ; for all intemperance doth breed luft,and then the Devill doth take occafion and advantage to worke upon a man, but fobrietie and temperance is a great meanes to keepe backe thefe evill affi&ions. Now I proceed to make ufe of what hath beene formerly delivered concerning thefe three SUnes Fornication, Vnckannefife, and EviH eoncuptfcence : You may Remember what hath beene faid concerning the greatnefle of the finne of Uncleanneffe • It will fol- low then, if it be fo great afinne,we fhould ufe meanes to be freed from it. Thofe that areguiltie of ir, let them give themfelves no reft, their eye-lids no {lum- ber, nor God no reft, till they be delivered from the band of this iniquitie : i Sam. 2. 25. Remember what Eli faid to his fonnes, If one man finne againH another, the Judge JhaH judge him, hut if a man finne againH the Lord, whojhallintreatfer him ? When Goddoth take in hand to afflifl the Creature, then it is intolerable, man (hall finde it to be a terrible thing to fall into the hands of the living God. Take an arrow, or a buller, and let it be (hot into the body of man, it may wound deeply, and yet be cured againe, but let the head of that arrow be poyfoned, or the bullet envenomed, then the wound proves deadly and incurable : There may be in the body of man many great gaflies, and dcepe wounds, and yet be cured 5 but if the af fli&ion lies on the Creature from the wrath of God, he is not able to beare it • it doth caufe them to tremble, and hisconfeienceto be terrified within him, as wee fee by men that are in defpaire* A a 3 Now, *73 Vft. W4 Reafeti. How to mortifie evMConcupifccncc. Now, the reafon of it is, God when he fmites the Creature in his wrath, he doth wound the Spirit, and as it were, doth breake it in funder, as God doth breake the Spirit, fo he doth fufteinc the Spirit ^ but when he doth withdraw himfelfe from the creature, then the ftrong holds of the Spirit are gone. This is to ftiew you what a terrible thing it is, to fall into the hands of the living God. This, as it doth belong to all, fo fpecially, to thofe that have received the Sa- crament this day or bcfore,that they make confeience ofchis&MK, if they doe not, they receive it unwor- thily, and he that is guiltie of this, is guiltie of the bo- dy and bloud ofCbriflhhe difcernes not the Lords bo- dy, neither doth he prize it as he fhould, nor efteeme of the excellency of it as he ought : he difcernes not with what reverence he fhould come to the Lords Table b therefore faith the Apoftle3he is guilty of the body and bloud of Cbriff, that is, he is guiltie of the hmcfitme that thofe were, that did mocke and cruci- fie Cbrift lefut. The Sacrament of the Lords Suffer ^ is a fpeciall meanes, and chiefe ordinance of Gx>d for the attainment of his bleffings, if it be rightly received- and fo it is the greateft judgement that can befall a man,if it be not rightly received, for Cbrift is chiefely reprefented therein: The bloud of Cbrift is the moft precious thing b the world, when men ftiall account this holy bloud of the newTeftament, to be but an unholy thing, and to trample it under foot, God will not bearc with this. Now, when a man doth come to the Sacraments in a negligent manner, in not preparing himfelfe wor.- thily How to mtrtifie will Concuyifccncc . thily to come, he is guiltie of the bloud of CbriH s Foryeeare notonely to be carefull to prepare your felves before the receiving of the Sacramenr, but al- fo of your walking afterwards. Therefore , consi- der, you that have received the Sacrament, or in- tend to doe it3 that you doe clcanfe your felves from this pollution of heart and fpiric, and that you doe put on the wedding garment, that is required of all worthy receivers ; Let your hearts bee changed, and your affediions and adions be free from all kinde of evill, and your hearts be turned to God,elfe you cannot be worthy receivers, and fomuch (hall fuffice for this ufe, that feeing this finne is fo great, every man fliould endeavour to free himfelfe from it. Se- condly, feeing the Apoftle doth notonely exhort us to abfteine from it, but alfo mortifie, kill, and fubdue it • If there were nothing but a meere abftinence from ill, then it is not properly a mortification, for then theimpureft adulterer fhould fometimesbe chafte af- ter his impure manner of committing it •, and there- fore the cefTation of it is no true mortifying of it 5 and that you may know mortification aright, I will give you three fignes: Firft, you fhall know it by this, if there went a general! reformation both in heart and life before, when the heart is generally fet aright, is changed and renewed, to good, and from thence doth arife a dy- ing to thefe lufts, then it is a good figne, but ifo- therwife there be no particulars changed ip thee, then it is but a ceflation , not a mortification, but when the whole frame of the heart is altered, yea, even 175 iy6 2 Signe of true Mor- tification, is a right judgement of finne, aada true loathing How to mortifie evill Concupifcence. Simile. even from the very rootc, when the old man in the body of finne is wounded even to the heart, that is, when a man hath beene foundly humbled for bis finne , and afterwards hath his heart affe&cd to Chrift, and is become to love God, and hath his minde changed, then he may truely reckon it morti- fication. Secondly, you may know true mortification by this 3 by having a right judgement of finne, and a true loathing and deteftationofit 5 It is hard for a man while he hath any finne in him, to judge rightly of it, for then a man is given to an injuditious minde, while he doth continue in it 5 As when a man is in prifon, if he have continued there long, though the fent be bad, yet hee cannot difcerne it 5 but let this man be brought to frefli ayre, and be carried to that prifon againe, then he will fmell the noyfomeneffe of it. So, when a man is in finne, he cannot truely judge of it, but when he is efcaped from it, then he can rightly and truely deteft, and judge of it : when a mans foule is righteous, there is a contrarietie be- tweene him and uncleanneffe, a righteous foule doth deteft finne, betb in himfelfe and others -as Lots foule was vexed with the abomination of the Sodo- mites, Confider how you are affr&ed with the finne of others : Rom. 1 : verfe 32. They were not onelj wor- hy of death, who did commit §nne them/elves, butalfi they that had plea/ire in others 5 when a man can truely deteft finne in others, as Lot did, and doth truely loath it in himfelfe, then it is a true figne of true mortification. The Hm t$ mwtifie eviltConcupiftcnce. The laft thing to know mortification by, is an a&uallabftinencefrom every finne : ic is one thing to difiike a finne, and another thing to be weary of' it, and to hate the finfulneffe of it 5 If mortification be true, he will hate all kinde of uncleannefle with an inveterate hatred , bee it of what degree ic will: Sheepe doc hate all kinde of Wolves. If a man doe trueIymortifie,&c. his hatred to finne will be gene- rail, not onely in abftinence from groffe finnes • as murther, adultery, and fornication, but alfo from all other finnes $ For, when a man forfakes finne out of hatred, his rancor is of judgement more than of paf- fion, and fo likewife his hatred will be conftant. Men may be angry with their finnes fometimes, and fall out with them at other times, and yet be friends againe, but if they doe truely hate finne, their abfti- nence from finne will be conftant, when a man ber comes a new creature, there will arife a contrarietie to finne in his nature, fo that if a man doe hate finne,- he is truly faid to mortifie. Here may a queftion be asked. Whether after true mortification, a man may fall into the fame finne againe or no i For anfwer hereunto 3 ITay, a man may fall a- gaine into the a<5l of finne and uncleanneffe after mor- tification, for the gates of Gods mercy ftand open to men after their greateft relapfes 5 but yet he doth ne- ver fall into the love of finne, and of purpofe for to finne. Though he doe fall into the ad, he doth not returne to allow of it, and to wallow in the mire • for, it isimpoffible to doe fo after grace, yec we cannot Bb fhut *77 3 And laft figne of mortifica- tion3isa- ftuall ab- ftinence from fin. ggeff. Anfiv, '78 flowtomortijieevill Concupfcence. I Mcanes to (hue up the gates of Gods mercy to thofe that have often rclapfed, fo that amansconfeienceis witneffe unto him, that he is not remiffe in the meanes he fhould ufe, though he fall into the aft of finne una- ware, yet he doth it not with fet purpofe : Now, you' may judge whether you be mortmed,yea or no. The meanes to mortification are thefe : The firft meanes to mortifie, is to labour for the aP faafo* &rance of pardon for thy finnes -? Sinne is never mor- ranccof- | tified, but by the fandifying Spirit 5 there may be a pardon for _ reftrained fpirit in us, to keepc us from the ad of fin, nn"*i but it can never be mortified, but by the fandifying ! Spirit oTGod,pardon for finne is had by the atfurance I of faith in Chritf, and the way to get this f orgiveneffe, i is to be truely humbled for our finnes, acknowlcdg- ; ing our owne mifeiy, and our owne wants, and to lay I hold upon the mercies of Chrift Iefus, and to be lif- ted up by the promifes of the Gofpell ^ Confider, whatsoever your finnes be, whether againfl: the light of nature $ or againft knowledge 5 Let a mans relapfes be never fo great, and aggravated with never fomany circumftanceSj nevertheleffe, if a man will come in, I our commiflion is to propound unto them without ; all condition, or exception, that the gates of mercy \ ftand open for them: CMar.i 6. 1 5. there is our Com- miflion, Gee yet into all the norland preach the Gcfpe I un- to every creature. What this is in the next Verfe it is (aid, Ifamanmllbeleeve, befhallbcfaved, but hee that beleeveth not, fhall be damned. Therefore whatfoever j your finne be, let nothing hinder you to come in, for 1 ifyou come in, God will receive you to mercy, all the How to mortifie eviS Concupifctnce. the hindrance then is in our felves. Confider thefe two places of Scripture, i Cor. 6.9. Paul fpeaking to the Corinthians, of the greatcft finnethat ever mans nature was capable of 5 Such wereyee (faith be) but now yee are wajhed,andarefan6iified, and]uHifiedin the name of the Lord lefus,andthe Sprit of oar God: So in the 2 Cor. 1 2.and laft verf. The Apoftle doth make no queftion, but that they might repent, and have forgiveneffe, you may know how willing God was to forgive great finnersj all the matter is,if we be willing to apply this pardon to our (elves. To leave our finnes in generall, to take Chrift to be a King, as well as our Saviour, To deny our felves, and to take up Chrifts CrofTe, and theathere is no queftion, but wee may have this pardon fealed and affured us. Certaine it is, men will not doe this, as to deny {ftemfel ves, and to take up Chrifts CrofTe, till they be duely humbled, and have repented their finnes $ but fo it is,that men will not prize Chrift,untill that ven- geance fall upon them for their finnes : would they but doe it, they might be fure of this pardon, were their humiliation true and fincere, it is fufficient, the laft of the Revelations, verf 1 7. K^indthe Sf hit, and the Bride ,fiy,come,and let bim that bearcth,(ay7come,andlet him that is a thirli come, And whofoever will, let him take of the water of life freely. Firft, here is, Let him that hea- reth,come, that is, To all whofoever this Go/fell is f reached unto, the promife is general! to all : here is alfo added, Let him that is a thirli come : there is further added. Let whofiever will, come • come that will come, and take of the water of life freely, feeking God in finceritie of heart, B b 2 with 179 i8o 2 Meanes is abftinencc from all occafion offinae. How to mortift evi/I Concupifeence. ■■ with forfaking of all their finnes. And fo much for this meanes of getting pardon for finne, and to come to true mortification by the fandlifying Spirit. The fecond meanes to mortification 3 is to ab- fteine from all beginnings, and occafions of finne, as precedent a&ions, and obje&s of ill • Ic is to have a peremptory abftinence, and fulldeniall, not med- ling with any thing that hath any^affinitie with finne . If you doe not negleft to refift the beginnings, this is the way to come unto the utmoftends of it, there be chaines to draw to finne : lames i. 14,, Everyman is tempted, when hee is drawne of bis owne lufi , and is iniiced: then whenluU hath conceived^ it hringeth forth finne, and finne ^ when it is confummate, it hringeth forth death. This is to cleare God in the matter of temp- tation, aman is drawne with hisowne luft untoir. Fir ft, a man doth gaze on his finne, and dally witji ir, then hee comes to be intangled in it3 fo that he I cannot get loofc againe, even as a fifh that is faft to a 1 hooke. .Thirdly, followestheaffentuntoit, when hee is taken in the net. And laftly, follow.es the commit- ting of a&uall finne which doth bring forth Death • So,firft,thereisthechainethatdrawes to finne, Se- condly, the gazing oh it 5 Thus Evah did admire and j gaze on the f ruite, and did thinke that if /hee might tafte of it, (hee (hould come to know good and evill, but (hee was deceived, fo wee are deluded by finne. Firfh by gazing on it, then by being intangled in ir, aftefward* proceeds a will thereunto, and laftly, the committing of finne, which doth bring forth death, fo How t$ mortifie evill Ccncupifceme* x8l fo that death followes finne •When a man hath com- mitted the fin, it caufeth the hardening of the heart, and fb makes him not fenfible of the things of the Spirit; The greater finnes doe caufe the greater Har- den in gs, and makes the heart for to become evill, and fo a man comes to have an unfaithfull heart $ as an A- tkeiHjo think the Scriptures are not truc5that the pro- mifes of God are not true:and laftly >unfaithfulnefTe, it cau/eth a departure from God:as in Heb.y.i^An unhe- ktving hem caufeth a departure from the UvingGod.TzVz heed there bee not an evill and unbeleeving heart in you,for if there be,then there will be a departing from God, therefore we (hould not be led by any thing to gaze upon finne, that wee may not bee intangled in it. Therefore let us at the firft, checks the very beginn- ings of finne, andrefift all occafions. Athirdmeanes to overcome this finne, is to bee exercifed with the contrary delights : as wit.h Grace and Holinefle. This is the meanes to mortifie the heart, and to empty it of all kindeof lufts, and they cannot bee emptied out of the heart, unlefie better things bee put in ftead thereof 5 you cannot weaken blackeneffe, better than by white. Therefore the way to change the heart after finfull objedte, and the mortifying of thefe lufts, it is to get delight in better things, and to labour to have neerer communion with God, and to bee zealous of Gods caufe,iCto-.io.£. Laft of all, to conclude, The meanes for mortify- ing of this finne, is, you muft adde prayer unto all the reft: To pray unto God to baptize vou.with his ho- . Bbjl ly ^ Meanes, Grace3Ho- linefife, 4 . Meanes is Prayer, 182 How tomortifie eviH Concupiscence. ly Spirit. Let a man bee left to himfelfe, and it is im- poflible for him to mortific, except God will doe it • Therefore, wee are to pray unto God tp give lis his holy Spirit. When the Spirit of God doth come in- to the heart, it is as fire,and puts another temper upon him than was before 5 it turnes the firings of his heart to another tune, and doth make him approve of that which God dotti require. This is the way to morti- fie luft. The more a man is carryed to the love of one, hee is many times the more remoyed from ano- ther- but the more a man is carryed to God, the more hee is wained from inordinate lufts, and being mortified, he is the more inclined to God, CMal.^.2. Who frail ft and when heaj?peares ? for hee is like a Refiners fire, and like to Fullers Sope. Chrift (hall doe that when hee comes, that none elfe is able to doe. Asinrefi- ning'and purifying the heart, ufe what meanes you willj except you ufe fire, you cannot refine droife from Silver : So ftaines that are in a mans garment, wafh them as long as you will with Scpe, they will butfeemetheiw,/&$ but when they are broughtto t he Fullers hand, they are foone rubbed out : So let a man bee left to his owne fpirit, hee will runne into a thoufand noyfomc lufts 3 but when Gods Spirit is clothed in a mans heart, then it doth keepe him from the wayes of finne, ReveUt. i. ro. it is faid of lohn^ Tiat he \v*4 ravijhed in the Spirit, a* a man locked in armour : When the Spirit of God doth poflefTe the Soule, and compafleth it about, itkeepesitfromthe wayes of iniquity, and caulech anaptneffetogood: I 7im.i7.For Cod hath not given us the Spirit offe*re,but * of How to mortifie evillConcupifcence. of fewer ,of love,of 'a good and found minde. And the rea- fon why men doe negled: it,is,becaufe they know not the way to get it. They know not the power and ef- ficacy of the Spirit, and that is the reafon there is fo little effe that he came in the fpi« rit of Eliab, which did excell in him. Take Eliab, and extraft that fpirit from him which he had from God3 and hee would bee but as other men. Take the dear e Saints of God, and take but this Spirit from them , how would it bee with them t Even as it was wij h David, when God did, but as it were3 hide himfelfe a little while from him, into what dangerous Stents did hee fall. Therefore pray to God, that hee would give you his Spirit, and that will be a mcanes to mor- tifie thefelufts within you* It is the Spirit that doth make difference bctweene man and man, and for the getting of it, pray to God earneftly, and hee cannot deny you. I will name but one place more unto you, Alts 2*38339. Reptntandbe baptized every one of you intbe name of/efus Cbrift}for the remipon offmnes, and youfhaS receive the gift of the holy GboH:for the promt fe is to you and to your childrenyandunto all that are a farre eff,even as many as the Lord our God fhallcall. So that the men which are converted at ft- ters Sermon, did aske. What [hall we doe to befived f He faid, Repent and bdeevey and you jhall receive the hoi) Ghosi 3 And further addcth, The prom'tfe is made to you and to your children, and you Jhall be partakers of it. Not, *$3 1 84 How to mrtifie eviS Concufifcence. Not,thatthepromifeof the holy Ghoft did be- long oncly to thofe that were then prefent, but to all that have beene borne fince, and are to be borne, both ot lew arid Gentile, to as many as (hall call upon the name of the Lord. Therefore doe you now,as the Apoftles did then, when Cbrifi told them he would fend them the Comforter, they fpent the time in pray- ers untill they had it : So doe you pray earneftly, and be inftant with God for it, and then ccrtainely God cannot deny it you; and when you have the Spirit, then you will mortifie thofe lufts, and all other Jinnes whatsoever ; when you have the Spirit oi Sobrietie, ofTemferAnce^fLoveyOfMeeknejf^ofGeriileneJJe^ofLong' fufering. The Lord grant you undcrftanding in what hath beene fpoken. And fo much for this time. HOW HOW TO MORTIFIE INORDINATE AFFECTION. COLOSSIANS $.$. (JMbrtifie therefore jour members which are ufon the earth, firmcttion, uncU&nntQe%inoriin&te affeftitndrc. Ome of thofe earthly members which the Apoftle would have us to mortifie, we hare already handled • we are now to come to fpeakeof the inordinate af- fc dions. The Greeke word is tranflated by a double word 5 fbmetimes paffion, fometimes affe&ion^but it is all one,fo as the pointiAlear3That : K^Allindrdinate tjfcttiws mntt be mmified A Do&rine that may well bee handled-at large, it being gencrall and univcrfall,an unlimited word that reacheth unto all particular affe&ions 5 a Dodrine that concerneth every man : Men for the moft part3 C c when 185 Dottr< i8<5 How to mortific inordinate affettims* What af fe&ions are. Three things in the Souk. \ when they come into the open view of the World, havea certainecompofedhabite, but inwardly, are full of inordinate affc&ions.-It is a Dodrine therefore that fearcheth the inward parts, the minds and hearts of men : a Do&rine of cominuall ufc: for though men prcflc outward a&ions, yet affe&ions rcmaine unru- led. B.fides all this,a Do&rine of no fmall difficulty . for as their is nothing eaficr than to with and deSre, fo there is nothing harder than to order thefe defires aright. For the better handling of the point, obferve thefethreethings: Firft, what Afftttioin are. Secondly, when they are inorkin&te. lFhirdly,why they are to be mortified. In the firft place, I muft tell you what affedions are : by affcdions,ySumuft underftand all affe&ions and paflions whatsoever • for the better undeman- ding whereof, you muft know, that there are three things in the Soule: Firft, the faculries which are to theSoule, as the members to the body, Secondly3 the inclinations of thofe faculties. Thirdly,thc habits acquired from thofe inclinations : Forexampie3the appetite or will is a facultie of the Soule , and this taken in itfelfc, is neither good norevill morally. Againe, there are the inclinations of that will, and rhefearegdodor evill, accordingastheobje&sthat they apprehend are good or evil] 5 andlaftly, the ha- bitc is, wfcen the Soule doth accuftomeitftlfeone way or other s the habite is good, when the Soule is accuftomed to good obje&s, in a good manner, and the habite is evill, when the will accuftoraerh it felfe to! How to mortifie inordinate affeftiw. 187 to evili obje<2i,or to good objc&s in an evill manner. It is with the paffionsasir is with tbefenfes, Firft3 we have the fenfe of hearing, before we heare,and of feeing before we fee$then from often hearing or fee- ing of the fame objeft, proceeds an inclination more to one objed than to another. From that inclination, ahabite in the fenfe to ttirne it felfe with mod: cafi- neffcand delight upon that object: Thus a corrupt habite is bred with us, when the raindc or will turnes it felfe often to this or that evill otye<5i$ andfogets agility and nimbleneffe in doing: as often doing brings dexteririe to the hands • fo if the will or appe- tite have gotten a haunt, either to vermes or vices, it contrails a habite to it felfe. Now to fhew you what anaffc&ionis, wee define it thus: \~An affettiontian inclination or motion of the appetite, upon the apprehenfan ofgood or evill. I call it an inclination or motion, for it is the bent of the will to this or that thing : As for ex- ample, when we outwardly love,feare,or defire,that is a motion • ^nd for the Inclination, we are to know, that in mm, there is a double appetite 5 thefirftis Stnfual/, which apprehends things conveyed to rhe fenfes ; as to the eye and eare, and fo is affr&ed to love, feare, or grieve5 this I call the fenfuall appetite, b,ecaufe it is of obje&s apprehended by fantafie. Se- condly,there is a RationalhppetKejthe obje# of chat, is that which the underftanding apprehends 5 and from hence proceede aft dions to riches , honour, preferment,&c. the will being converfant about it, Remember& Hon \ ipi mifTe thefe ends, then they hinder us in ftead of pro- ficing us,, hurt us in (lead of helping u$3 carry us to e- vill objeds in flead ofgood, then they are inordinate either in the manner, or in the end. This premifed now, that we may further know them when they are inordinate, obferve thefe two things. Firft, examine them by the rule which Is the maine way of tryall, if they goe befldes the rule they are in- ordinate. The firft rule is3 that the objeds muft be good, elfe the affedion is inordinate, there muft be love of God, forrow for finne, delight in God, then k is good 5 but on the contrary, to difgrace holineffe, to con- demhe excellency in others, to hate that weefhould cleave to, abominate the good wee fhould imbrace, thefe affedions are naught. The fecond rule is the end • examine if they take their rifeamiflej though the objed be good, yet if the manner be naught, they are inordinate : Now the manner is naught when the end is naught ^ as for ex- ample, many men defire and feeke for excellencie of parts, but to what end i Why,for vaine-glory, not to doe God fervice : This is for a wrong end : fo zealc is an excellent aflfedien, none better,but if the end be naught, the affedion cannot be good. lebu was zea- lous, but he altogether refpeded himfelfe. The third rule is, though theob}ed be righr, and the end right, yet if it exceed the meafure, the affedi- on is not good:Davids love to his children was good, an4 Uqvo to mortijie inordinate ajftttioH. Eph.4« »o," Efiiti^ and thus you may bt angry for finne5and other things too • now, if it be kept in its owne limits, anger is a defire to remove impediments, and not a defire to revenge, that is the inordinatenefTeipf it to be angry for finne , becaufe it difhonoureth God, is good : To be angry for other things redounding on our felves, is not evill, fo our anger extend but fo farre, as to remove the impediments, not to revenge them : As for example, if a man takes away ones reputation, and bringsdlfgrace upon him 5 now, to defire to hurt fuch a man, rhe affc&ion is amifle, becaufe the carri- I age of other men towards us, muft not be our rule | toward others • but wee are to make tjiis ufe of it, ' to be diligent in keeping offthe blow off our felves, but not to hurt another man 5 this is inordinate, B^j angry, fat finne not, you may be angry, fo as it bring forth no evill adions, or evill effe&s 5 fo a man may be angry with the infaafible creature, defiring to re- move the impediment and put out of the way that which hinders the anions. ^The lafteffeft, is, when affedions draw us from God, then they are inordinate, becaufe they Ihould draw us neere to him. But, when they make us to forget God, there is their inordinateneffe ; For ex- ample, wee are commanded, Deut, 12. iS, To rt- joycein the good things $f God ^ but when wee /ball re- joyce in an Epicurean manner, and forget God, it is amiffe; for wee Ihould fo re Joyce, that wee fhould raife up our felves to love and pray fe, and give thanks to him 5 foalfoforfeare and griefc, if wee feareany thing more than God,* and grieve for any thing more than Bm to mcrtife inordinate tjfeSien. " II !■ HI I ■ ■ r. ■•— ... 1_ than forfinne, forcroflesand lofles, more than for difplcafing God, thefemakeus forget God, and fo become inordinate. Now followes what it is to mortifie them, which wee have formerly fpoken of at large • in a word, it is nothing elfe but a turning of carnall affe&ions into fpirituall, and naturall affe&ions to a higher and more noble end 5 that is, to eate, and to drinke, not onely for natures benefit, but for God, to doe him honour, that is the right end • for to mortifie, is to re&ifie, and to bring things that are out of com- paffe to rule, to fee where they are inordinate, and fototurne natural! and carnall affe&ions all into fpi- rituall. In the next place wee will fee fome reafons why they are to be mortified, for reafons doe wonderfully perfwade^ and necefficie of mortifying once appre- hended, makes men goe about it 5 Let us but confider | of what moment it is to have them mortified, what ill if we doe nor, what good if wee doe. The firft reafon is, becaufe affe&ions are a&ions of the greateft efficacie and command in the loule, they are exceeding powerfull, they are thewheeles or fay les which carry the foule this way or that way 5 in that regard, becaufe they are foeffe&uall and pre- valent 5 therefore it concernes us the more to take care that wee re&ifie them • Time was, when afft &i- ons did obey the will,and the will the Spirit of God, (in the time of Innocency) but now, that fubordinati- on is taken away, and that union diffolved, and now the affeftions move the heart as the winde the Sea, D d a whe- lp? What it is to mortifie affe&iong. Why they arc ro be mortified. Reaf.x. How to mortift inordinate affetllon. 196 whether it will or no • therefore it (lands you upon Simile, to keepe them under, A metled hoife is a delight to the rider, if he be kept under the bridle ; fo the af- fections, if they be good,the ftronger the better 5 but the Devill hath no better fa&ors than the affe&ions are,iftheybeill,they are the beft opportunities for him to doe mifchicfe by. Reaf. 2 . The fecond reafon why they are to be mortificd,is, becaufe they are thpfe that make us either good or e- vill men. It isnottheunderftandingoftruth, or falf- hood that makes us good or evill men, that is.but one opinion and judgement - but as the afF:c51ions are, and as the inclination of the will is, fo is a man good or bad, lot was called a fir fed man, becaufe hee feared God 3 and blejjed is the man that delights in God . and all things tvorke together for good to them that love God. It is the common phrafe of Scripture, to judge of man by his affedions,when his love is right, his feare is right, and his forrow right 5 therefore looke to thy affe&i- ons which are the motions of thy will 5 fo as thy af- fections arc,fo is the man3ifmensa<2ions a re weighed by their affe&ions: In other Arts indeed, theworke commends the Artificer - but here, though the action be good, yet it is not good, except the affe<5tions be good, becaufe the will commands the whole man, fo the goodneffe or badneffe of a man are feene in the af- fections. ***!• 3. The third reafon is, becaufe inordinate affe&ion makes much for Satan to take poflc/fion of the foule, therefore it ftands you upon to keepe them right and BphM.j©. ftraight, Efhcf.q, 20. Be angry, but ftnne not, that is, if anger fi How to- mortifie inordinate affeftion. anger execede its meafure, it opens a way for Satan to come in9 and take place in the foule. The example of Saul^ i Sam. 1 8. io. will illuftrate this, when the wo- men fang, Sauls thoufand, and Davids ten thoufond, the Text faith, Saul was exceeding wroth, and after that time bad an eye upon David \ that made way for Satan3 he was exceeding wroth, and the next morning, Sa- tan, the evill Spirit came upon him : fo that you fee, ftrong affe<5Hons open the doore for Satan, indas^ when the affecftions came to the height, the Devill entered into him. Hee was angry at the expence of the oyntment upon lefus feet, and upon that he har- boured the firft conceit of betraying himuqMarkeq. compared with the io„Witches,you know, exceed in malice, and this makes way for the Devill to pofleffe them • and fo worldly forrow , if it come to the heighth, it expofeth the heart to be poiTefTed by Sa- tan : So by ftrange lufts Sathan Aides into the hearts ofmen, and they fee it norland therefore labour to mortifie them, iPet. 5.8. Befoberandwatcb,&c. that is, if there be any exceffe in any affedion,if you keepe them not in, Satan will enter -, therefore be fober, and watch, for ifyou admit any diftemper, hee will enter. The fourth reafon is, becaufe affe&ions are the firft petitioners of evill,though they doe not devife it, yet they fet the underftandingonworke • Now, he that is onely a worker of ill, hath not his band fo deepe in the ad, as hee that is the firft mover : If men are exhorted to abfteine from evill af often being infuch dangers, and having felr jno harme, that doth re&ifie his affe&ions- Experi- ence is a fpeciall meanes to tame them ; let a bead be brought to a mans hand that is fearefull at firft,* but ! by experience and day ly ufing of it , fo you tame the bead: So our aftc&ions. are unruly things, like un- tamed beads, but when experience hath difcovered them ,. it is a good meanes to re&ifie them : there- fore it is profitable for us, to call to minde things that are paft : If wee would but call to minde hew fuch a thing wee joyed in, and yet it ftaid not with us 5 our joy would not bee fo inordinate in other things: if we would remember how fuch a creffe we furvived, E-f 3 our Remedy^, 206 Remedy 4 Caufei. Remedy How to mortifie inordinate affettton* our gricfe would not be fo inordinate in future events. The fourth way to re&ifie mif-apprehenfion, is by the example of others 5 that is, to fee how Others have bcencaffedlcd with the inordinate affe&tons, that we havebeene in our (elves ; and examples doerunne morc'intothe Senfesthan Rules doe ; therefore thinke of Examples to ftirre up AfFe&ions, either to croffe them or fubdue them. We fee by the reading of Ki- ftories,asof the valiant Afts of fomeof the Wor- thies- as of IuliudCtfar, and others, fome, by read- ing of great exploits that they themfelvcs had done, have beene ftirred up as much as in them lyed, to doe the like,fo that examples of others arc very effefluall in this kinde. If a man would confider Paul, how hee carried himfelfe in the things of this life, and how David, K^tbraham, and Uttofes were affe&ed to tbefe outward things, what they had, and what they might have bad ; their examples, and fuch as we have heard of, to be holy and righteous men, or fuch as weefnow know to bee fuch, isa great helpe to rc&ifie the affe- &ions3 and to fet the Iudgement ftraighr. The fecond caufe of inordinate aflft ftion, is weakc- nejfe and impotency, which doth ftickc in a man ever fince the fall of hce will take none but principal 1 (tones, hewneand fquared fit for his purpofe to build vvirhall, but if a man be to build a mud-wall,any rub- bifh and trafli will fer ve the turne to make it up : So, when our affe&ions are on high matters, fuch as God ! andChrift, they looke upon things that are noble, and not upon the rubbifh and trafh of the world , we will choofe the principaileft ftones for our principal! building; but if otherwife, wee ftrivc to finde con- tentment in the Crcaturcs,we care not how we come by them • that is, any rubbifh will ferve the turne to ! e« Bw t$ mortip inordinate ajfcttion* get riches withall, and honour and preferment in the world jbut if ever you will fet your affedions ftraight, pitch them upon God. The fourth caufe of inordinate affedions, is, that confajfon that riftth in the hem at the fir 8 rifing eft hem • ana they are the vapours and mifts that blinde the reafon, and make a man unable to refift them, be- cause the putting out of the eye of reafon, muft needs trouble a man exceedingly; even as a moate in a mans eye troubles him,that he cannot fee as he fhould doe 5 And therefore thefe mifts that are caft upon the eye of reafon, doe make a man unable to refift them. Id fuch a cafe, the way to helpe them is this 5 to make up the bankes when the River is at the loweft ebbe $ that is,to make up the bankes of our affedions, before the tyde of inordinate affedions doe come in -we are not at firft able to rule thefe inordinate affedions , but yet if the bankes be made up afore-hand, wee may morti- fie them. A man is toconfider before,how he is able to be affeded, and for this, let him looke into the for- mer wayes, and fee how he hath beene affeded, and how he is apt to be affeded againe 5 and when he is in fuch circumftances, let him take a good refolution, never to returne t fuch inordinate affedions, as hee did before : When a man is fickc of an Ague, to give him phy ficke when he is in a fore fit, is not the fitted way, it is not then in feafon- but it werebeft to be done in his good dayes, before his fie : fo wee arc to makeup the banke of our affedions, before the tyde of inordinate affedions doe come, to have a ftrong refolution, wee will not be led by fuch an ^ffedion as F f before. 2 op Caufe 4. Simile. Remedy* Simile. 2IO Simile. Bow to mortifie inordinate affefiion. before. And if this prevaile nor, then wee aretofuf- pend the execution of our paflions, that is, to doe no- thing for a time:If a man finde any paflion in himfelfe, let him abftcine for that time, ( if it be poflible ) from the doing of that which it moves him unto -, becaufe that he is then moft fuhjedt to doeamiffe : You fee a ♦I barrell of Beere,if it be ftirred at the bottome, draw it prefently. and it will runne muddy, but if you let it reft a while, and then draw it, it will runne cleare: Soamaninhispaflion3hisreafon is muddy, and his a&ions will not come off cleare;, therefore it is good fR fufpend the execution, howfoevcr : For the fuf- j pending of the adlion in time of paflion, is very profi- table3 though a man thinke for the prefent,whileft the paflion is upon him, that he doth not erre, yet becaufe then wee are moft fubjed to erre, fufpend for a while. Paflion is ahinderancetothefacultie, as jogging is to the arme when it is a fhooting,or unto the hand when it is a writing 5 therefore, if a man doth find that pafli- on is on him, let him doe nothing : A drunken mans wifeft courfe is to goe home, and doe nothing that night,unlefle the good worke of repentancejour pafli- on is a kind of drunkennefle 5 the one is almoftasfub- jcuo»of2{ature, which is in every man fince the fall of A dam. Will you know the rcafon, why Beares, and Wolves,and Lyons, carry themfel ves fo cruelly * It is , becaufe their nature is to doe fo . Will you knowwhyafinfullman is fubjeft to affe& things in- ordinately* the reafon is, becaufe he hath a bad na- il turej. Simile. Hovo to mortifie inordinate affettion. ture- itisnaturalltohimtodoeit, and as readie to him, as fparkles of fire toflie upwards 5 We fee, fome men are apt to be taken with fuch a difeafe, that is bred and borne with them, they cannot efcape it. Now, the remedy to remove the evilncfiTe of nature, is, to get new natures, that is, to get another nature, a holy, regenerate difpofition, untillthen, men fhall never be able to doe it 5 many labour to mortifie their afFe&ions, but yet cannot, becaufe they are bu- fie about the particulars, and never regard thegene- rall ; they can never make the branch good, except they make the tree good, therefore the way to mor- tifie, is to get a new Nature : Confider whether your nature be renewed, whether that be caft into anew mould, ifitbe, this is the way to mortifie inordinate affe&ion , this is the way for the generall : So al- fo it fhouid be our care for any particular affe&ion, that we finde our felves mod prone to by nature, la- bour to thwart nature in that particular : Are you gi- ven to wrath by nature? endeavour to be humbler and meeker than other men ; Is your nature more in- clined after gaine? Labour to be eftablifhed with a more free fpirit h and this will be a meanes to mortifie you- otherwife, you fhall never waine your hearts1 from earthly things, till you have a tafte of fuch fjpiri- tuall things, that is, you fhall never winne your hearts from j >yes, except you have joy and delight in Chrift • you (hall never overcome the griefe of loffes and erodes, except you tnrne your affedions to fee the loathtomencrffe of finne : Contraries in nature doc expell one another ; cold is expelled with h&at ^ F f 2 darke- 211 Remedy, na Caufe 6, Remedy. Simile. How to mortift inordinate affeftlon. rrov. 29. 30. dirkenefle with light \ fo you muft expcll carnall af- fections with fpirituall. The fixtcaufe of inordinate affe&ions, is careUfreflh and remijhejje 5 that is, want of fpirituall watchfulnefle over the heart, when men rather give occafion unto ! the affedions to be inordinate, than prevent the occa^ fions of it. For the cure of this , take heed, not of finne onely, but of the occafions of finne ^ for a man to hate finne, and not to hate theocafionsof it, is to deceive himfelfe , that is all one, as for a man to walke upon Ice, that is afraid of falling : Iron will move, iftheload-ftonebe neere : So the affe&ions willftirreup, if there be any alluring finfull objed. And therefore, if finne knocke atthedooreofyour hearts, you muft not let it in prefently, but aske his errand3 plead the caufe with it, and confider the hindrances and inconveniences that come by it. For a man to fay, I will give over my lufts, and yet will keepe fuch company ashee did before, andufe his old haunts , hee doth but deceive himfelfe : Proverb. 29. 19. take away all comforts outwardly that a man harh . and one inordinate affe&ion ofthefoule, take* away all pl&fure and contentntent within :• Let a man bee ficke 9i neither rich Cloathes , ntfr a faire 2iy Motives to conquer and matter inordinate affedions^ Motive 1 Simile. Simile, ii6 How to mortifie inordinate affcfticn. Motive. 2 Prou.i8. 14. fairc chamber, can comfort him s fo let a man hav^ but one inordinate paffion,all other things are nothing to him 5 hecakesnopleafurcinthem. The fecond Motive is taken front that of Salomon, of mAtis (pirit will beare bis infirmities, tut a woandedjpi- rit who can beare ? that is, this doth make a man una- ble to beare any thing eife : For example, A ftrong love fet upon the things of this life, wounds the foule • and fo makes it unable to beare the lead loflfe of any of them, it deads the heart within a man : So immo- derate griefeaddes affliction toaffli<2ion * Immode- rate feares are vvorfe than the thing feared, whereas o- therwife, af flidions are nothing grievous, if they bee rightly ufed: Pad was in prifon, and fo were loftpb's Brethren, yet you fee the difference • the one full of joy, the other full of griefe and forrow, becaufe they had finned • their Confciences were not whole,they could not beare their burthen : therefore, looketo youraffe&ions, that you may paflTe thorow the chan- ges of this life with more comfort , if you cannot bring your mindc to the doing of this, then bring thofe things to your minde. labour to mortifie them, and that is the beft way to bring yourmindestothe things 5 my meaning is, if you cannot bring your minde to love worldly pleafure and contentments leffe, mortifie them to your minde 5 that is,lookc not at them as pleafures or contentments • if you muft love them, let them feemclefle lovely to you : die to them in affe&ion, or elfe,let them die to you in appre- henfionj True indeed, without Gods over-ruling Power, wee can doe nothing 5 yet wee muft ufe the meanes, Hovo to mprtife inordinate affeftien* meancs, as wee fee in rhe caftirrg of a Die, it is not in us to win as we pleafc, bur yet che playing of the caft isrequifite- fo the mortifying of the affe&ions, it is not in us, yet wee miift ufe the meanes for to doc ic • let us not give fatisfa&iontoany luft, but binder it to our powers : It is-a fhame for us to have our hearts af- fe<3ed with any finfull Iufts, were we more carefull of our Soules,thefe inordinate affc&ions would be more broken and kept downc by us. Beleeve it, ftrong af- fe&ions breed ftrong affii&ions,and fay,thou fhoulo'/l: have riches and contentment in earthly things, and yec have inordinate affe&ions, this is no helpe for thee, it is but an applying of an outward plaifter to an inward fore, that wiil doe it no good. The third Motive is taken from I Timet iy 6. $. the Apoftle fpeaketh there of the Defire of Riches, hee faith, that It brttdeth many fodtjh and hurtfull Lufts, in that regard wee fhould mortifie them , becaufe they are foolifh Lufts, and foolifh, becaufe hurtfull, when aman hurts himfelfc out of fome mif-take, or by his owne heedleflenefle, hee is properly faid to be a Foole : It is properly folly, when a man hurts him- felfe, whilcft hee ieekes to doe himfelfc much good \ wee feeke to doe our felves good, when wee give fa-, tisfadion to every Luft, butyet wee hurt our felves * ftrange Afft ftions invite us to finnea and finne brings tomifery • and thus they are hurtfull. Shun them therefore, feeing God hath appointed them to bee mortified, let us mortifie them • wharfbever God hath appointed to be mortified, and we will not doe, it is 23 ; hurtfull for us, as K^ichans Wedge wastoi^fo^*. 1 _^ Gg which 217 Simile. Simile. Motive 3 x Tim.d. 9, ai8 Judg.6.14- Motive 4 Jam.i.io. flow to, mo^ufie inordinate affections. | lPCC.2.1. Ezck.ji, Motive 5 which is called a cur fed thing • Andfo every unmor* ; cilied luft is a cur fed thing. Take wc heed of it. The fourth motive is rhis,becaufe inordinateneiTe ! of affe&ions hinders us in the doing of the good a&i- j onf, wherein our happinciTe doth corfift, they make J the faculties of chc foulc unfit to doe the thingsthey ; Oiould doe : as James x.2cu the math cfman mrkethnot j the rtghteoufneffi of God \ that is, it difablcth a man to • worke dkt rightcoufneffe hee fliould doe . and what ; may be faid of wratb,may be faid of any other aflfe<5ii- | on $ As of malice 2 1 Pet .2. 1. Wherefore /dying aftde \ all ma/ice, tjre. that is,- while thefc are in you, you cannot hcare the Word as yee ought • So for inordi- nate defire ofgainc : Ezek. 31* the reafon why the people heard without prcfi:, was, becaufe their hearts went after their covetoufnejfe : Mortifie thefe lufts, and then you fliall goe with e, £b and fafetie in the way of godlineffe, yea, wee fliall be carried toir, as a Boatc is with the winde, with all facilitic and expe- dkenefle. . The fifth morive is, becaufe of the fliame and dif- honour they doe bring men into $■ men are afraid of flume in other things 5 it were to be wifhed, they were fo afraid of (hamc in this : Every inordinate af- fc&ion is a fliort drunkennefle,and it brings the drun- kards fhame to a man 5 drunkenneffe djfclofeth all, and fo if there beany corruption in the heart, inordi- nate affe&ion drawes ir forth. Every man is afhamed of indifcreetneflfe in his carriage; now, what is the caufe of indifcreetneffe £ it is the defc ft of wife dome, either the forgetf ulnefTe, or not heeding of the time, . m place,? Horv to moriifit inordinate affcflion. place, or a&ion wee are about > and what makes this forgetfulncffe < It is the drunkenneffe of paflion. When the Apoftlc lames would (lie w who was a wife man, he faith, bem/IJhew out a good conversation in his tporkes - there will be meeknt ffc and gentleneflTein his carriage and behaviour h but, if there be any envie or ftrife in the heart, this fhewes a man to be but a weake creature : whereas on the contrary, it is an honour in a man to pafle by an infirmitie 3 That is a figne of a ftrong man, that is able to overcome himfelfe. The fixth motive is.becaufe they blinde the reafon and judgement, which fliould be the guide of all our anions in the courfeof this life 5 that which is (aid of briber)', that it blindesmen, and that the affr&ionto the bribe makes the finne a great deale morej the like may be faid of other finnes: As long as paflion rageth, thou canft neither judge of thine ownc, nor of others faults: Ifthouwouldeft judge of another mans fault, take away the bcame that is in thine owne eje 3 And fo if thou wouldeft judge of thine owne faults, thefe af- fe&ions muft not blinde the minde and the reafon, for fothey will hinder us in difecrning good, and in doing any thing that is good • for when the minde is corrupted, the will is corrupted- and then in (lead of walking in the wayes of God, wee walke in the paths of finne, therefore, in regard of the fafetie and fecuritic of our lives and adions, wee (hould momfie thefe our affedions. Gg HO W 1X9 Jam. }. ij. Motive $ 22- HOW TO MORTIFIE COVETOUSNESSE- COLOSSIANS 3.5. i^Ani Covtmfnejft? which is ldohtri^j. Ovctouftteffc, which is idolatries, thatmuft bemor&ified as well as the other earthly members. Now, this Crvetoufre(fc is no- thing e!fe but an inordinate and finfull dcfire,either ofget- ting or keeping wealth or mo- ney. The inordinate lofting af- ter honours, that is calkd Ambition, too much affe- cting of beautie, is called luftfalneflc. And luft is an inordinate affeftion, which when it propoundeth ri- ches for its objec% it is calkd Covtteufncfa which is I- dolacric. Now, Idolatrie confifteth in one of thele three things. Firft, How to mortifie Goveloufmffc* 221 Firft, in worfhipping the true God in a wrong manner, apprehending him as a Creature, giving that co him that agreeth not with him. Secondly, when as wee make the Creature a God, by conceiving it under the Notion of a God , fo did they who worfliipped Iove^ Mars, and thofe Heathens chat worfhipped the creatures as Gods, Thirdly, when we attribute that unco it which be- longed! unto God : as to truft in it, to delight id if, to put all our truft andcorfidenceinit ; when as we thinke it can performe that unto us, which God one- ly can. Now, that Covetoufmjfe is Idolatry, is meant, when as we thinke that riches can doe that which God onely can doe, as that they can doe us good or e- vill. iftbej are Gods ( faith God ) let them dee good or e- v:ll. God onely doth good and evill, therefore he is diftinguifhed from Idols, becaufe they cannct doe it, aflfc&ions follow opinions, and pra&ice folio wesaf feftions., Heb. H.6. He that mil come to Ged, mufi be* leevein htm. None will worfliip God, unlcfTe they be- leeve that God can comfort and relieve them in all their diftrcfles*. So when men have an opinion, thn riches and wealth will yeeld them comfort, be a ftrong rower of defence to free them from inconve- niences, this makes them to truft inthem3 and this thought is Idolatry. There are two points of Do&rine that rife from thefc words. The Sift is this : That to feeke hclpe and comfort from any creature3or from Riches^ and not from God alone, is vainc raid finfull. G g 3 The Efa.41 >*$. Hcb*n.6. h o£i% I 221 fforp to mortifit CovcioufocJJe< The fecond is this : That Covetottfnejfc which is I- dolatry, is to be mortified. For the fir ft, far to feeke any heJpe or comfort from any creature, and nor from God alone, is vaine, and finful!,and it muft needs be fo, becaufeit is Idolatry. Now, in Idolatry, there are three things: Fkft, vanitie and ecnprineflV, i Cor. 8. 4. i^fn idoll \ u nothing in the world. Here is vanitie. Secondly, finfulncfle : There is no greater/ft* than it is, and it is extreame vaine, becaufe wee attribute that to it, which doch onely belong to God,tothinkc j if chat I am well, and ftrong in friends, have a well I bottomed cttatc jbat my mountain isjlrong on every fide, I I frail not be moved . This is finfulland vaine ^ you fhall ; not live a whit the better, or happier for it$ A ftrange ! P j/Wpx*, contrary to the opinion and pra&ice of moft ! men. When vvcconfult with our treafures,do not we chinke, that if wchavefuch wealth, and fuch friends, that we fliould live more comfortably and happily i There is no man but will anfwer, that he thinkes fo. But yet my brechrcn,wee are deceived, it is not fo : it belongs to God onely to difpenfe of his Prerogatives, goo J or evill. A borfe is but a vaine thing ( faith the Pfd- mijl) to get a viftory , that is, though it be a thing as fit as can be in it felfe, yet if it be left to it felfe without God, it is but vaine, and can doe nothing. So I may , fay of Riches, and other outward things 5 Riches are vaine, and honours and friends arc vaine to procure bappinetfe of themfelves : So Phyfickeoi it felfe is vaine to procure health without God, chey are no- I thing worth, hee that thinkes othervvife, errcth. It was How to mortifie Covetoufnejjt | was the folly of the Rich man, that hee thought fo, ! and therefore fung a Requiem unto his foule : Eate and drinke, and be merry ,0 my foule, thsu hattgeod I Aid *p for thee for many jeares. Hee did notthinke himfelft | happie, bcciufdhehad any intcreft in God and his J favour, butbecaufe hee had abundance of outward I things, and therefore you fee the end of ail his hap- pineffe, Thou foole, this nightfall thy foule he taken from thee9 and then what is become of all thy happineffe. Yet fuch is our folly, thacmoft of us reficd on the meanes, and on the creatures, andexpedl happineffe from them, but ChriH tells us, they will not doe the deed ; this night (hall they take away thy foule, 2nd then ail thy happineffe is gone. The rich man thought before, hee had beene fure as long as his wealth continued with him, that hee needed not to expe<5l any calamine, but now he fees thar he built on a fandy foundation. D^xvVjthough a holy man, be- ing eftabliflied in his Kingdome, having fubduedall his enemies, and furnifhed himfelfe with wealth, he thought that Its Mount aine was then made (oft rong, that it could not he moved, that to morrow fhould be as yefterday,and much more abundant. Butnofooner did GOD hide his fece from him , but hee was troubled. To (hew that it was not his riches and outward profperirie that made him happie, but God onely. So Dan. 5. 2$. Belfiazzer ^when as bethought himfelfe happie, being invironed with his wives, Princes and fervants, when as he pray fed the gods offilver, and the gods of gold, abounded with all outward profpetitie, and repofed his happineffe in it. is 223 Lulc.11.19. Pfal.30.7. 224 I Reafon< Hew to mortifie Coztmfmjjc. is accounted buc a Toole by Daniel, becaufe he glori- ficdnotGod, in whole hands his wealth and all his wayes were, and therefore hee was deftroyed. Thefe things ofthemfelves will not continue our lives, no* yet make us happy of themfelvcs; *ee take nor one ftep of profperitie, or adverfuie, but Gods hand doth lead us. My brethren that heare mee this day, that have heretofore thought, that if you had fuch ane- ftate, fuch learning, fuch ornaments, and fuch friends, that then you were happy. To perfwade you that it is not fo , it would change your hopes and feares, yourgriefe and joy, and make you labour to be rich in Faith and good workes. It will be very hard to perfwade you to this, yet wee will doe what wee can to perfwade you, and adde certainc reafons, which may perfwade you to beleevc it to be fo • if God fliall adde a bluffing to them that joyne the operation of his Spirit with them to perfwade you. Firft, this muft needs be fo, in regard of Gods all- fufficiency, he alone is able to comfort without the Creatures helpe3 elfe there were an insufficiency, and nnrrowneffe in him, and fo then he (hould not bee God, if he could not fill our defircs every way, even as the Sunnc (hould be defc&ive,if it needed the help of Torches to give light. GodisblefTed notonely in himfelfe, but makes us all blcfled : It is the ground of all the Commandemenrs. 7hcu (half love andwor- (hip the Lord thy God, and him only fhalt thoaftrve. Wee muft Jove him with all our hearts, with all our foules 5 Let not the Creature have any jot of them, becaufe all comfort is from God, Gen. 1 7. 1. / am Godall-faffi- cicnt, H$w to mortifie Covet oufnefjh* cUnt^ mike before me and be ptrfeti, that is, love me alto- gether* fet your affe&ion on none but me, yee neede not gtfe unto the Creature, all is in me. If the Crea- ture could doe anything to make us happy, and not God,then we might ftep out to it,- but the Creature can doe nothing to it, Godonelyis AU-fufficientto make you perfeft every way; though that the Crea- tures be ufed byGod^yetitis onlyGod that makesyou happy,and gives you comfort, and not the Creature, Secondly, it muft needs be fo,becaufc of the vanity and emptineffe of the Creature, it can doe nothing but as it is commanded by God, hec is the Lord of Hofts which commandeth all the Creatures, as the Generall doth bis Army. A man having the Creature | to help him,it is1>y vertue of Gods Commandement; it is the vanitie of the Creature, that it can do nothing ofitfelfe, except there bee an influence from God: Looke not then unto the creature itfelfe, but to the influence, a&ion, and application which ic hath from Gods fecret concurrence with it,what it is to have this concurrence and influence from the creature,you may fee it expreffed in ttiisfimilitude. Take the hand3 it mooves, becaufe there is an imperceptible from the will that ftirs it to the Creature moving, and giving influence and comfort to us, it is Gods willitfhould doe fo, and fo it is applied to this, or that ag, the prefent fenfe and feeling which we have of the comtorc that comes from aboundance of outward things, therefore what- foever V How to mortific Ccvetonfneffe. foever is £ud to the contrary, is but fpeculations and phantafics : men arc guided by fenfe which cannot he deceivedjwee finde and feele comfort in thofe things by experience, wee fee a reality in thefc things, and therefore whatfoevt r you fay to the contrary ,is but in vaine, and to no purpofe. To this I anfwer,thar you muft not judge of things according to Senfe, for Senfi was never made a Iudge of God to judge of thefc things, but judge of them ac- cording to faith and rectified reafon, which judgeth of all things that are to come, that are part, and pre- fent altogether, and fo can beft judge of thefe things as they are. Now,for to helpe your judgement in thefe things. FirftjConfider what the Scriptnre doth fay of them, what ic doth fay of pleafures, friends, and ricJKf* the Scripture prefents things as they are, and that ™ you that they are but vanitie of vanities,all isbutvanuie. Secondly, confider the judgements of others con- cerning them who have beene en the ftage of affl £tl ons, and have abounded in good workes w hileft they lived, but are now gone. Thirdly, confider w hat you will judge of them at the day of death, then men are awaked, and fee thefe things'asthey are indcede, and then they bernoane themfeive*, that they have fpent fo much time in fee- king after thofe things that will not profit them, and fpent fo little time in looking after falvation. Iudge not of them as you finde them for the pre- fern, but likewife as you (hall finde them for the time to come, judge of altogether, I i j Now, 237 Anfw. -r- 258 Hm te mortifie Covet cufnefje. Oljtcl. N ow, for Strife, you muft understand, it is double. Firfr, there is a fenfe and feeling of the comfort of the Creature, as amaruhat isbenummed with cold, is refreshed with fire, or a man that is faint and feeble in heart, is refreshed with Wine. Secondly, there is a fuper-eminent comfort* pro- ceeding from an apprehenfion of Gods favour to- . wards us, in giving thefe bleflings to us. There may bean inward dirtemper, which may make our joyes to be hollow and counterfeit. There may be fadncflc of heart, when there is outward joy, becaufc there is an inward and Sufer-:mwcnt Sen(c^>> which affe&s the heart another way, and therefore Ecclcf. 2. 2. It is called made loy, becaufe we rainde it not. I: is the loy otloyesyind life of comfort, that is frorvj jrithin , that proceeds from the inward man; As wrfoule is ftrong in health, fo it findes more comfort both in externall and Super-eminent com- fort. Graces arc to the foule, as health is to the bo- dy, the more and the greater they are,the more com- fort they minifter. But yee may fay, that the Creature can adminiftcr its owne comfort, and of it felfe. To this I anfwer, that there is an aptnefleandfit- nefTc in the Creature to comfort us, but yet it can yecld no comfort without God 5 wherefore keepe 1 your affe&ions in fquare, havefo much joy and de- light in the Creature, as the Creature requires, and no more j If youraffe&ions hold a right proportion with their obje&s, they are aright, therefore thus4 farre you may joy in the Creature, and no further. Firft, / How to wortific Covetoufneffe% 2357 Firft, you may joy in ir witharemhTe joy, ycc may alfo farrow wich a remifTc forrow, yee may joy in ic as if ycc j lyed noc, and farrow in it, as it you forrowcd nor. Secondly, you may joy in them wich a loofe joy, and affcftton, as they fie loofe to you, fo you may fit j loofe to them , 1 Cor.j. 19,30,3 1 . Brethren, the urns is j fbort% it remaineth there fort, that theft which have wives be j as if they had none, that th fife that weepey bee a* if they wept \ nott that theft that rejoyce, as if they rejoyced not, andthoft ! that buy, as though they pojjtjftd not , andthoft that *fe this j world > as not abufingit, that is, Let your afif&ionsbce ! loofe to thefe things.Takeany of thefe outward things, ! youmay caft your affedion on them in a loofe man- | ner, goe no further chaft this, the f afhicn of the \\ orld j pafleth away, yee may bee taken away from ir, and i* I from youjthcreforc afRd it no otherwife than a tran- firory thing, and with a loofe and tranfeunt affe<5fron, •willing to depart from ir, vvhenfoever it fhall plcafe j God to rake it from you. Thirdly, you may love them with a dependant af- , fc&oa, they arc things of a dependant nature, they I havenobottome of their owne toftand upoa>thcy on- ly depend on God,and foyou may lore them as dc pen- ding 03 Kim, eying the Foantaine, and not thcCi- fterne from whence they flow, take no: light from the Aire,budooketo:heSunnc from whence it comes. The third Deceit is a falfe reafoning. Weefindeit otherwife by experience^ We fee that a diligent handmaketh Wch, and bringetb comforr, we fee that labour bring- eth learning, and for the labour which we take to gee i<\ 3 Deceit, 240 x^dnfw. Hon to tnmijit CovctottfneJJe* ir, in recompencc of it, it makes us happy. To this I anfwer,that thisclaime doth not alwaics hold, God breakes it many times : Riches come not al waies by labour, nor comfort by Riches, the labour pn fi:eth nothing,P/i/.i 2.7 1. Except the Lord build the bouftythcy labor in vaino that build it except the Lord ketpe the City, the Watchman watcheth bat in vaine. It is in vaine to rife up earcly, to goe to bed late, and to eate the bread of carefulneffe, yee (hall not reape the fruit yc expe<5t,unleffe God be with your labour.If Chrift be abfcntjthc Difciples may labour all night and catch nothing, but if heebe prefent with them, then their labour profperetb, then they indole a multitude of Fifhcs : So when wee labour and takes paines, and tfiinketobee ftrong in ourowne ftrength, without Godshelpe, wee goe to worke with a wrong key, which will not open, but if Gods hand be in the bufi- nefle,we doe it with great facility and eafe,which God hath appointed wee fliould doe. You may fee this in Io(iph, God purpoled to make him a great nlan 5 fee with what facility he was made the Governour of £- gypt, next to Pharaoh, without hisownefeeking, and beyond his expe&ation : So it was with ^Mordecaifo wuh David ± God appointed to make them great, and therefore they became great, notwithftanding all op- pofitions. On the contrary, Ictman goe on in bis owne ftrength, and he (hall labour without any profit atall: henceitis, that many times wee fee a concur- rency of all caufes, fo that wee would thinke thatthe. eflfedi muft needs follow, and yet it followes not, ancty if it doe follow, yet we have no comfort in it. Firfh xs How to mortifa Cweteufneffe. 241 Firftj becaufe God makes an infutablemeffe and difproportion betwixt the man and the bleffing, as betweene ludas and his Apoftlefhip : A man may have tables well furnifhed, riches in abundance, a wife fie for him, and yet have no comfort in them, becaufe God puts a fecret difproportion betwixt him and them. Secondly ,though there be a concurrence of things, yet God may hinder the effect* fometimes for good, and fometimes for evill, as Blijhas fervant was readie in the nicke, when the Skunamite came to beg her pof- fcflions and lands of the King, 2 Kings 8. j, 6. He was then telling the King how Elijha had reftored her fonnetolife: So Abraham when he was to ©ffer up his fonne Ifaac, in the inftant God fent the Ranimc t6 Gcn.ii.i$. be tyed in the bufh : So Saul when he had purpofed to kill David, God called him away to fight with the PhiliBims, and as God hinders theeffed for good, fo he doth for evill. Thirdly, God doth it fometimes, by denying fuc- ceffe unto the caufes. Thebattellis not alwayesto the ftrong.When there are caufes,and the efft& followcs not, it is becaufe God doth difpofe of things at his pleafure, and can turne them a contrary ways health and comfort, joy and delight follow not outward bleffings, except God put it into them. The fourth deceit is this : Thefe things are cer* J: 4 taine and prefent, but other things are doubtfull and ] Deceit. uncertaine, wee know not whether wee (hall have \ob\e3. them or no. To this I anfvvcr, it is not fo, future, fpirituali and lAnfar. K k eternall I 242 Bow to mortifie CtvetMfiejfc* eternall things are not incertaine, but thcfe things which wee enjoy here are 5 thofe things wee here en- joy, and wee alfo our felves, are fubjeft to changes and alterations. Wee arc as men on the Sea, having ftormes as well as calmes : Wealth and all outward bleffings are but tranfirory things, but faith and fpi- rituall things are certaine, and endure for ever. Wee have an Almightie and unchangeable God, and im- mortall, incorruptible inheritance, which fadeth not away, referved for us in the higheft Heavens. In tem- porall things, who knoweth what (hall be to mor- row i In them thou canft not boaft of to morrow,but as for fpirituall things, they are certaine, they have no ambiguitic in them ; But the maine anfwer that I give, is, that here wee muft life our faith. Confi- der the grounds on which faith relies, and then the conclufion and confequences that arife from them ; take heede to them, and be not deceived ; If yee belecve God to be the rewarder of all thofe that truft in him, as you fay hee is, why reft you not on him, why are not yee contented with him for your por- tions, why thinke you not him fufficient i If the Creaturebe God,then follow it, but if God be God, then follow him3and be fatisficd with him 5 Labour therefore for faith unfeigned, and walkc according to it. If then it be vaine and jfo/*// to feeke hclpe and comfort from any creature, or from riches, and to thinke that they can make us live more comfortably 3 JHence then confider the finfulnefle of it, and put it in- to the Catalogue of your other Shmes, that formerly \. you *m How to mortifie CovctoufoeJJi. you have had fuch thoughts. Everyone is guiltie of this^Wjtnoreor lefle : and this is afinne not fmall, bur of an high nature, it is Idolatry, In the time of ignorance, Satan drew many men to grofle Idolatry, to worfhip ftocks and ftones, but now he drawes them to another Idolatry, lefle percepti- ble, and yet as dangerous in Gods fight as the other, who is a Spirit, and can difcerne and pry into \th Let us therefore examine our hearts, and confider how much wc have trufted the Creatures ^ Let us con- demne our (el ves,and re&ifie our judgments to judge of things as they are 5 Lee us not thinkeour (elves happy for them • Let us not thinke our felves blefled in them, but oncly in Chrift, becaufe ic is not in their power to make us happy. If wee have fo joyed in thefe, or loved them fo, as to love God lefle, it is an adulterous love and joy. Wee have no better rule to judge of adulterous love, than this, when as our love to the Creature, doth let. fen our love to God. Now, left we be deceived in our loye to the Crea- ture, I will give you thefe Signes, to know whether your love be right to it or no. Firft, if your affe&ion to the Creature caufe you to withdraw your hearts from God, ler. 17, 5. Cur fed be the man which miketbfiefh his arme, and wbofe heart de- parted from the Lord. It is afigne wee make flefh our arme, when wee withdraw our hearts from God, we make the Creatures our ayme, when they withdraw us from God, 1 Tim. 5.5. Shee that is a widdow indeed ', truftethinGod, and contteuetb in [applications night and Kk 2 day, I 243 Signes, M4 How to mortife Covetoufwffe. 3> 4- Signc, dayjthis is a Signe that they trial in God, becaufe they pray unto him. Confider what your convcrfation is, whether it be in heaven or ho, Phil. 3. 20. Oar cmvtr- JAiion k in Heaven The neglefling and not minding earthly things, in the former Verfe, Ihewcth him nor I to be of an earthly-converfation, the more our hearts | arc drawne from God, the more are they fet and fixed 00 earthly things, * Secondly,confider what earthly choice you make, when as thefe things come in competition with God, and Spirituall things, what bills of exchange doe you make, doe you make you friends of the un- righteous CMammon, not caring for the things of this world, when they come in competition with a good J conference, or doe you forfake God, and fticke to them? Thirdly, confider what your obedience is to God, whether his feare be alwayes before your eyes, or whether Riches fet you on worke or no : what mans obedience is, fuch is his truft- ifyecobey God, then yeetruftinhiip,andifyeobey Riches,thenye truftin them, and not in God. Fourthly, confider what your affections are 5 no- thing troubles an holy man,buty/tf0f,the which makes him fteke helpe at Gods hands, and not in thefe. On the contrary, nothing troubles a worldly man, but loffcs and croffes, Sinne troubles him not at all 5 1 by this judge of your love to Riches, whether it be I right or no. Thus much for the firft generall Do&rine. We come now to the fecond, which is this : That How to mortifit Covetoufhejfe. That Covet oufntffz is to be mortified, That Covet oufnejfe is unlawful!, all know it, the things therefore that will bee ufefull in the handling of this point, willbee to (hew you what Covemfneffe is, and why it is to bee Mortified, Now to (hew you what it is. Covetoufneffe may bee defined to bee afinnefull dc- fire of getting, or keeping money, or wealth inor- dinately. Firft, it is a finnefull defire , becaufe ic is a luft, as | lufting after pleafure, is called VoluptuoufnefTe : It is alfo inordinate, the principle being amiffe, and like- wife the obje&. The principle is amifle, when wee over-value riches, fet a greater beauty on them than they have, and feeing them with a wrong eye,we luft after them., by reafon that wee over- value them, and thus to over- value them3 is to luft after them, and to thinke that they can make us happy, is Idolatry. The objecft of it is as bad as the principle, when as the end is either to raife us to a higher condition, or to fare delicioufly every day, or elfe to fpend them in fome luft, as well as to keepe them. Secondly, it is of keeping or getting money, get- ting it inordinately, feeking ic by wrong means, or of keeping it, Firft, in not beftowing of it on our fclves as wee ought, there is Tenacitk of this fort imongft: men, Ecdef. 5.15. There is a fore evill under the Sarnie^ namely, Riches kept by tbp owners thereof to their, hurt 7 when as it is comely for a man to catc and drinke , and to \ enjoy the good of all his labours that bet-bath taken under ' the Sunne,all the dayes of his life which God give tb bimjir Kk 3. this I. 2+6 2. 3- I. ObjeQ. Anfw. H$\v t0 mortifitCovetottfreflh. this is his portion^ and thus to rejoyce in his Iabor,is the gift of God, Ecclef$.i%.i9* Secondly, thou in not giving to others, art too ftrait hand'd,having goods,and feeing others to want. The laft and chiefe thing in the definition is, inor- dinately, that is,which is befides the rule. A thing is faid to bee inordinate, when as it is befides the fquare that a man doth, and in doing thus,we doe aroiffe. Now,tbis affe&ion is faid to be inordinate in thefe fourerefpe&s. Firft, when wee feeke it by meafure more than we fliould. Secondly, when wee feeke it by meanes that wee fliould not. Thirdly 3 when we feeke it for wrong ends. Fourthly, when we feeke it in a wrong manner. For the firft, wee offend in the meafure, when as wee feeke for more than God gives us j that which God gives every man,thatishis portion hzxc,EccUfc. 1 8. and he that defireth, and with-holdeth more than his portion,is he that offends in themefure:P/-*.i 1.14. But how fhall I know Gids Will, and what my portion is i I anfvver, by the event : See in what cftate and con- dition God hath fet you 5 See what eftate heehath given you5 that is your portion, and with it you muft be content, God hath a Soveraignty over us, we I are but his fubj efts, and muft be contented with what he gives us,you are contented wiuh that your fathers or your Prince gives you, therefore you muft receive that which God beftowes on you with all humilitie, and fforp to mortifie Covetcufnejft. H7 and thankefulneffe $ If we bee foundly humbled, wee will confeffe ourselves worthy to bee deftroyed, £zck. $6. 32. wee will conftffe with ]dcobjGen.$z,io. Tbdt me are unworthy the leafl of Gods mercies, that the leaft portion is more than we defcrve.The Prodigall being humbled, was content with the leaft place in his fathers houfe,to be as one of his houfhold fervants, andfo wee ought to bee content with that portion which God hath given us,be it never fo fmail, becaufe it is more than we deferve, and if we defire and fceke for more, this defire is Sinnefull. Secondly, as wee ought not to feeke wealth, more than is our due : So we ought not to feeke it by un- lawful! meanes, not by Ufurie, Gaming, Oppreilion, Fraud, Deceit, or any other unlawful] meanes. I adde this of Gaming, becaufe it is unlawfull, though it bee little corifidered, for it is no meanes that God hath appointed, or San&ified to get money by, becaufe it is neither a gift nor a bargaine ^ I difpute not now whether playing for trifles to put life into the game bee lawful], but of gaming with an intent to get and gaine money or wealth:This I fay is unlawfull means, andfuchas have gotten money by fuch meanes, are bound to make reftitution. Thirdly ,when thje end of our feeking after money is wrong, then our affe&ion is Sinnefull, as if we feeke it gnely for it fclfe,that we may be rich, or to beftow it on our lufts, and make it our ends, and not for ne- ceffaries onely, and fomuchasfhallferveourturnes, when we feeke thus, we feeke it in exceffc 5 Hec that defires money for a journey , defires no more than will 2. 248 How to tnortifie Covetoufnejfe. j will ferve to dcfraie his cofts,and expences in his jour- I ney$ So if a man dcfires money for any other end, he defires fo much as will ferve for chat purpofe, and no more; So in other things : Hethatisficke,defires fo much Phy ficke as will cure him, and no more. So wee ought to defire as much as will ferveour necefli- tiesandnomore. But if wee defire it for our ambiti- on, pleafure, or any other by-refpeft, this defire is Sitoufull and inordinate 5 L idly, it is inordinate, when we feeke in a wrong manner, which confifts in thefe five particulars. Firft, when we feeke it out of love unto it, and this manner of feeking is fpirituall adulterie,j4w« 4. 4. ; Tee adulterers andadulterejjes^ know ye not that the frtend- I flrip of the world is enmitie wivh God, and whofoever is a friend to the world, is an enemie to God 5 Ifwebee in love with it for its owne beautie, it is Sinnefull^ it is fpirituall adulterie. Secondly, when as wee feeke it to truft in it, when as wee thinke we dial! bee the fafer by it, and make it our ftrong Tower^ Tet he that trujleth in riches fhallfaH, Prov. 1 1 .28, K^ind therefore if we havefoode and r ay mem , we Might therewith to he content, 1 Tim. 6$. and not to trufi in uncertaine riches. Thirdly, when as we be high-minded, and thinke ourfelvcsto bee the better men for it, when as they make us looke bigger then wc did before,as commv- ly thofe that bee rich doe 5 Therefore 1 Tim. 6. 1 7, Paul bids Timothie charge thofe that are rich in this world, that they be not high-minded. Fourthly, when as "we feek it to glory in it,as David •;v - : _ he How to mortijre Covttoufnejfe* hee would number the people to glorie and truftin them j this is finnefull,/^ he that glorieth/nusi glorie in the lord^andnot in them, i Cor. i .3 1. When as we feeke it with too much hafte and ea- gernefTe, when all our dayes are forrowes,travcll and griefe, that our hearts take no reft in the night,^- clefo.%$ .When as wee feeke it not flaying Godslea- fure,fuchadefireis inordinate, importunate and fin- full, 1 Tim^^^iOythofe that wiUberich^ that is, fuch as make tootnuch hafte to be rich, fall into temptation, and afnare, and into many foolifh and burtfull lafls which draft men into perdition and definition ^ and pierce them through with mart) forroms. But now you will fay, that riches are the blefling of God, and will demand of me whether we may not defire riches as they are bleflings* Ianfwer,thatitistruethat they are bleffings, and reward of the feare ofGod,P/w. 22.4. Byhumilitie, and the feare of the Lord , are riches and honour. Therefore it is faid of David that hee died full of riches. ^Abrahams fervants reckoned them as blef- fings, Gw.24.3 5. The Lordhath bleffedmy Matter great- ly ^ and be is become great, a fid he hath given him fiockt sand beards 7Jilver and gold^ men-fir vants and maid ] fervants , Camels and Affes. ]xceb counts them as bleffingsDGft?.3 2. 10. And Chlift himfelfe faith, that it is more bleflcd to lend than to borrow • to give than to receive \ may wee not then defire them i To anfwere this 3 wee muft know , that there is a t wo-fold will or defire : Firft, a remiffe will , which is rather an inclination than awill: Secondly, there is a peremptorie will, L 1 which *4P ObjeQ. Anfwer. 250 2. Ho pp to mortifie Covetoufnejjc. which is mature, ripe and peremptoryj with this later will we may not defire them, but with the former we may,iTiw.6.8. If we hAvefoode AndrAymem^ Utusbtt therewith content $ If any man hath a defire to be rich , yet having food *nd raiment^ Let him notfo defire more riches,but that he may be content with it. Now, there is a double cdntent ; Thefirftis, as when a man is fickc ( to expreffe it by a fimilitudej he muft bee content, yet hee may pray for health, and ufemeancstoget it with a Full and perfed will, yet with a depending on Gods Will. So wee being in want, may defire riches and wealth with a full will, fitting in the meane time quietly under Gods hand, and referring and fubmitting ©ur will to his Will. - Secondly, there is a content, wherein having fuflfi- cient for foode and rayment, we fufFer not our wils to goe a&ually beyond the limits which God hath fet J us 1 Therefore God hath promifedoutwatdbleffwg ! as a reward of his Service, *and propoundeth them as fo many arguments and motives to ftirre us up to 1 fcarc him , and wee may defire them as his bleflings, with fuch a defire as this : when as wee fet bounds and. limit* to the Sea of our defircs , which are in themfclves turbulent, and tofubmitthemwholyto Gods Wil. Chrift being to die, had a will to live, yet not a full and refolutewill, but a willfubordinate to Gods Will • Father, if thou wilt, let this cuppajfefrom met) yet not my Will, but thy Will bee done. This Will was but an inclination , and not a will : So wee may ! will riches with a remific will and inclination 3 but not with a full perfedt will, that is, wee may not goe about Bm to mortifie CovctoufhcJJi. about to get them with a full defire and refolution. But how farre may a man defire wealth , where muft he fet limits to his defires, where muft they bee reftrained * I anfwer, that hee may defire food and rayment,he may defire that which is neceffarie for nature, with- out which he cannot live and fubfift: Asa man may defire a fliip to pafle over the Sea from one Countrie to another, becaufe hee cannot pafle over without it 5 fba man may defire food and rayment in the Sea of his life,becaufe without it we cannot finifh that courfe which God hath prefcribed unto us. Now, there is a three-fold neceflitie : Firft, there is a neceflitie of expedience^ if a man hatha journey to goe/Tis true,he may goeonfoote, yet he may defire an horfe to ride, becaufe it will bee more expedient for him- foyou may defire with a remifle defire, fo much as is expedient for your voca- tion and calling. Secondly ,there is a neceflitie in refpeft of your con- dition and 'place, as men in higher ranke and calling ncede more than men of an inferiour degree, to main- tainetheir place anddignitie. fo they may defire to have more than they, fo as they defire no more than will bee fufficient to maintaine them in that ranke and degree wherein they are placed. Thirdly, there is a neceflitie of refrefhment3 and you may defire as much as is needfull for your necef- fary refrefhment, as much as hofpitalitie requires, fo 1 hat you. doe not goe beyond it. And in thefe three refpedts, you may defire God to give you as much L 1 2 as 251 objell* Attjrp. 3. 252 How to mortifit Covetoufnefli. I. Reafon, as (hall be expedient for you,becaufe it is no more than nature requires. Nowbcfidcs thisdefireof things neceflary, there is a defire of f uperfluity and exceffe . this defire pro- eecdes not from nature, but from luft, becaufe that we dc fire fuch wealth,and to raife our cftates,that we may biftowitomourlufts. The end of this defire, isone- ly tofatisfieour lufts and pleafure, that like rhe rich Glutton, Luk. 1 6. Wofnight he welLlad, and fare dtltci- oujly every day. Many mens lives are nothing but play- ing and eating, and eating and playing^and are Jed al- wayes in this Circle. To defire Wealth to this or any other fuperfluous end, is very finfull, and it muft needs bee fo tor thefe Reafons : Firft, becaufemans life ftands notin abundance of exceffe. Therefore in Luk. 12.13,14,15. Whenasa certaine man fpake to Ghrift to f peakcto his brother to divide the inheritance ^ith him, He faid unto him, CMan7 who made mee a Judge or a divider over you f and then bad the Company beware of Covetoufm(]eybecauf$ that a mans life conftfleth not in tht abmdanctof the things that heepoffeffeth : That is, though you have neverfo much wealth, yet you (hall not live the longer for if. Your life confifts not in it, nomoredothyourcom- ; fort, for they will but pi eafc the fight of your eies5thcy Will not make you more happy than you are • Sake not therefore fuperflutty, for your life conjitts notin abun- dance. He is but a foole that thinkes that thefe things will make him happy, that chefe will make himrich, all that are not rich nuGod,;are poore, and if they tbmke How t$ wortife Covetottfiejfe. thinke themfelves happy and rich in thefe things, they are but Foofes. Secondly, the defire offuperfluity is finfull,becaufe it proceeds from an evill root5but thisdefiresproceeds from an evill root and a bitter, that is, fromluft. It comes not from Gods Spirit, which bids every man to be contented with food and raiment • nor yet from nature, which feekes not fuperfluit!*es$ therefore pro- ceeding from luft, it muft needs be finfull. Thirdly, what you may not pray for, that you may not-defire nor feeke after ; But wee may not pray for faperflaities,Pro.3 0.8. Give me neither poverty nor riches : feed mc with food convenient for me,not with fuper- fluities, 8cc. And in the Lords Prayer we are taught not to pray for fupcrfluities, Give us this day oar duly hread^ that is, as much as isneccfTary for us and no more, therefore we may not defire it. The feeking of more than is neceffary, doth hinder us 5 asaihooe thatistoobigge, is as unfit to travaile as well as one that is too little. Fourthly, it is dangerous, for it doth choakethe Word> and dro wne men in perdition 5 Therefore it is Lsfgdrs prayer, Prov.^o, 8, 9 . Gtve me neither poverty nor riches , feed mee with food convenient for mee9lelt 1 bee full and deny thee, and fay 3 Who is the Lord ? Fulnefle and exceflfc: is alwayes dangerous : Full Tables doe caufe furfets, full cuppes make a ftrongbraine giddy. The ftrongeft Saints have been fhaken with profperity and excefle 5 as David, Ezechiaty Salomon^ they finned by reafon of exceffe in outward things 5 ir is dangerous to be rich. Therefore it is Davits co\miel\yPJaL 62.10. LI 3 . V 2J3 Reaf.2. 54 How to mortifie Covetoufnejfe. Objefi. If riches increafey fet not your hearts upon them : x^d rich man cannot enter into the Kmgdome of Heaven 5 itiseafier for a Cammed to gee through the eye of a needle, then for him to enter into Heauen. For if a man bee rich, it is a thouland co one but that he trufteth in his riches, and it is impoffible that he who trufteth in his riches3 {hall enter into Heaven. Laftly, to defire fuperfluitie muft needs be finfull, becaufethat wee have an exprefTe command to the contrarie 5 1 Tim.%. if wee have foode and raymentjet m therewith be content -this is the bounds which God hath fet us, we muft not goe beyond ir. If that it werelawfull for any man to have and to defire abundance, then it were lavvf ull for Kings, yet God hath fet limits to them : Bent. 17.17 >HeejhalI not multiply borfes, nor wives to himfelfey that his heart turne not away . neither JhaU he greatly multiply to himftlfefdver and gold 7 that his heart be not lifted up above his brethren. God hath fet us downe limits and bounds, how farre we fhall goe5therefore to patfe beyond them is finfull, but we paffc beyond them when wee defire fuperflui- ties,therefore the defire of fuperfluitie is finfull. But may not a man tife his Calling, to encreafe his wealth < I anfwer, that the end of mens Callings, arc not to gather riches^if men make this their end,it is a wrong end 5 but the end of our Calling is toferve God and men, the ground hereof is this : Every man is a mem- ber of the Common-wxalth 5 every man hathfome gifts or other, which may not lie idle ; every man hath fome Talents, and muft ufe them to_his Matters • advantage, How to mortifie Covetoufnejje. 2 - - advantage and how can that be,excepc you doc good to men: Every one is afervant toChrift,andmuft doe Gods worke ; no man is free, every one is Chrifts fervanr, and muft bee diligent to ferve Chrift, and to doe good to men. He that hath an officc,muft be dili- gent and attend it; every man muft attend his calling, and be diligent in it. If riches come in by your callings,that is the wages, not the end of our Callings • for that lookes onely to God, we muft not make gaine the end of our callings: There are many that make gaine their Godlinefle , and the end of their callings 5 Some preach onely for gaine, others ufe other callings onely for gaine 5 but if any man will make gaine the end of his calling, though hee may conceale and hide his end from men, yet let him bee fure that hee fhall anfwer God the fearcher of the heart for it. On the other fide, if a man by diligence in his calling have riches following him, he may take them as a blefling of God beftowed on him, and as a reward for his calling. The diligent hank maketh rich. God will fo reward k, not that we muft eye riches, and make them our end. God makes a man rich, and man makes himfelfe rich. God makes us rich by being diligent in our callings, and ufing them to his Glory and mans good ; he doth caft riches on us: man makes himfelfe rich when he makes riches the end of his calling, and doth not expeft them as a reward that comes from God : I expreffe it by Jacob •, Jacob hee ferved Laban faithfully, and God blefled him, fo that he did grow rich, he went not out of his cQmpas and fphere,he tooke the wages that was given, 256 How to mertifie Covetoufrejfe. £gf& Rule i. given, and becaufe that Gods end was to make him rich, God enriched him by his wages, as a reward of his fervice. The more diligent a man is in his calling, the more finccre and upright, the more doth God blcffe Mm, and increafe his riches : God makes -men richjwhen he gives them riches without forrowes and troubles, when as they come in with eafe,and without expectation and difquiet. Man makes himfelfe rich, when as there is great trouble in-getring,keeping,and enjoying them, when as hee ufeth his calling to get riches,or when as he ufeth unlawfull meanes.The me- thod God u(eth to enrich men is this; Hefirftbids them Seeke the kingdom* of God, and the righteoufhejfc^; thereof, and then all thefe things Jhafi he admwi sired unto them as wages : Wee muft looke to our dutie, and let God alone to provide, and pay us our wages. He that takes a fervanc, bids him onely looke to his dutie, and let him alone to provide him meat, drinke3 and wages: we are fervants, Gpd is our Matter, let us looke to our dutie, and leave the wages to him* But whether may not a man takecaretoget wsealtb, is not a man to care for his eltate, to increafe it, and to fettle it * I anf wer, he may lawfully take care of it, obferving the sight Rules in doing ir, which are thefe : FirfUie muft notgoe out of his co*npafTc,but walke within his owne pale3be muft not ftcp but of hisowne calling into other mini, and in his owne calling he muft not trouble himfelfe with fo muchbufinefTe, as that he cannot attend, or that may hinder him in his private fervice unt*l MerCy tQ be found in Chrift ^ £ Continuaoce in finne3 dangerous . Being the fubftance of fever all Sermons upon E p h e s. 2. 1,2,3. Andy oh bath he quickened fwh&veere dead in trefpajfes and fins. Whereunto is annexed a profitable Sermon at Lincolnes- Inne, On G £ 7^ XXII. XIV. Delivered by that IatefaithfulPreadher, and worthy Infbament of Gods glory, JOHN TRBSTO^y Dr. in Divinity, Chaplaine inordinary to his Majefly, Matter of Emanuel Colledge in Cambridge t and fome- times Preacher ok Lincolnes-Inne. The third Edition. Rom. .7. o. For I was alive without the Lavp once, but -when the Co'tnman- dement came^finne revived^and I dyed. LO N D O 2tf : Printed for ^Andrew Crooks, and arc' tebe foldby Daniel Frere, without JHderJgate, 1635. i • 9 • The Summe of the chiefe Points contained in thisTVeatife, DOCTRINE I. Hat aR men by mature are dead in trejfajjes andjinnes . page 2 . The Do&rine proved Firfljoyreafon. Secondly, by Scripture, ibid. Five things to hee cbfervedjvr the Mnderjiandmg of the Vot?rim. /. WhAt this death n. Two tbi^s alike in Ihemturali and Jftritua/i death, 1. PrivAtivnofltJe. 2. SomtUfiglefr. ojthebodj>acarkajje\ of the Joule\a corrupted quality. m P-4 I Deadnwkcswhyft called. \ The feat of this death. 1 1 /. The hnksofhis death : three hinds. p. 5 1, Thediafhojfuilt. 2, The death ofjr ace. 3, The death of toj • Hm terrible the taktng away of Gods pn fence it. p. £ A The The Contents* III. ibefignesoftbu death are fonrc : 1 1 Privation of Reafon. A difference between* carnatlandffirituaRknow ledge. p. 8 2. frivation offenfe. p.p 3. Want of motion. 4. Want of beauty And vigour. How mcked men may have moraB vcrtw. p. 1 o IT. The decrees of this deAth. p.u ' ©'EJECT. I ifaR dead.then preaching in vatne. p 1 1 I ANSW.i. * There is theltfeof Reafoninhim^ whereby* wan may 1. Seehimfelfedeadl 2. Bring himfelfeto the meanes of life, p. 13 A NSW. 2/ The Word may put life'into hint. # ANSW.J. A difference betweene the fpiritnall and cirporaU death* this againft tkemlljhat voluntary. The Vfes oftbepoint. "7. Not to defer re repentoncel 'how tbe Di veil deceives men in pervading tbevi to put * off their repentance. ' AP*X4 S4vmg repentance what it is. An example ^Francis Spira. p. 1 6 I I. How to efloeme avid men 1. Not to over-value tbem. p. 1 7 2. Not to make them our compamouu III. Tofl/rreup to thankefulueffe for being quiekned, p.18 4. Hoiw* I he Contents. 4. Hewtoefltemetkemeanes of Grace. 5. To examine our felves whether we have this life in worno. p.20 Horvtke Divell deceives civitt men. p. 21 Jwofignts 9 f quickening : 1 . %^i (enable confederation of our ejiate by Nature. p.2* 2. Anuniver fall change. An application to examine our f elves before wee re- ceive the Sacrament. p. 2 3 Two kinds of Spiritually dead men : Fir/I, Starke dead. Signes thereof: I. Pofitive. r p. 24 1. Acareleffenegietiofgoodneffe. 2. Alyingflillinanyluft. p. 2 5 A living lujl what it u. 3. An Antipathy to God and goodntffe. p. 26 //. Privative. . j. Privation offpeech. p. 27 2 . Privation of beat. p. 2 8 ^ difference betweene thecoldne(fafag$dly man and a wicked. 3. Stiff eneffe. j 4. Privation of fenft. 5 . Nofympathizing in the miftries of others, p.30 T«w //Wag* w,y woi* ^ fe fM*/W*r ffe iw/W« 0/'^ Church. P-31 i.Thegreatneffe9fthe\udgenKnto»tktm. ^32} 2. Our ability to belpetbem. For the Church wtmuft l. Pf ay for it, _ ^ 2 Our •7B I! The Contents* P-33 P-34 P-35 P-3* fttrvtm. | Spiritual/. Our prayers muft bcJ 0/A'*- \ofnghteoufnejje. \With humility. 2. Be more zealous. ^.Stirre up others. 4. Per forme dutm in due time. 5 . Per for me duties with continuance. The Divels cunning to deferre men from dow? g6od duties. p *t Secondly ^Seemingly living mem Signes thereof arc s 1. They dot not grow. p40 2. They are moved by an outward principle. 3. Thej feeme living but in fome places and com- P*nies+ p,4i 4- Theyfieakefrom the teeth, not from the heart. Junius converted by a Country mans hearty Jferttng two meants to get life : 1 . To Ubour to fee this death* 2. TogoetoChriJtforltfc. P'43 * DOCT. II. T^ilTT mUi^ »<*fi«*fim death to *J£^*M*^*W* tec acbtldof P44I & T The Contents,. Three things to keeper from Chrifi : 1. Vnbelecfe. p. 45 2. Negkclofhim* p,^ 3 • VnwlRingneffe to part with other things for him. Three things to bee fet againfi thefc, to bring m to Chrifi : r • Faith to heleeve he is God. 2 . Afieigbi Humiliation to bring m in love with Chrifi. 3. Sound Humiliation to be willing to part with all for Chrifi* The necessity of a deepe humiliation. Without a found humiliation, 1. We will not come to Chrifi. p, 47 2 . We will not flay with him. Humiliation compared to the four e ground s> Matth.ij. 5. Wee will not doe or fuffer an) thing for him. p.48. Foure reafins confirming the Dofilrine* • p«4? The Doctrine of Humiliation mufigoe before Sanffi- ficauon. p. 50 VSE. Tfytto content ourfelves with Morality and Civility $ for except we have more than nature inu*u wee can- not bejaved. ibid* QVEST. 1. WhereinHrue Humiliation con fifis ; ANSW. fn three things. m i^t% i.m The Concents. 1 i. In fceingour hvzs abound with aclualljinne. - 2. jnconfidtrifig there is nothing good in hs. 3. Infmitingonr hearts with an apprchenfion of Cods curfe. QUEST. II. What kindeifforrow ps required to true Humiliation? P-53 ANSW. A for row convinc'mgthe judgement, and moving the affections. QVHST. Hi. How fhaliwe know whether this furrow be true or no ? P.54 ANSW. Trttt Humiliation differs from other forrow : 1. In the rife. 2. In the continuance. 3 . By thefigntsofbrokenneffe of heart. Contrition of heart, p. J 5 1, Healesonrftnnes. 2. CaufcthlovetoChrifi. Signes of out love to Chrifi^are. p. 5 6 1. obedience. 2. Affeftiontowardshim. 3. The high prizing of fpiritualt things. p. 57 4 . Content edneffe with the mcanejl condition. 5. Fcare of of ending God. p. jS Tender neffe of Confctcnce wherein it conftfis. 6. Thefndmgoffweetncffe in the Word of Golf. 17. Meeknejfeofjpint. Burnt* The Contents, Humiliation changeth our nature. p ^^ QUEST. IV, Whether this humiliation be in all wen i A NSW. It mufl be in alitor elfe they will fall away. p. 6 1 The difference of humiliation in one we'll educated and a groffe finner . QUEST. V. What is the leaf degree of humiliation ? p.Si ANSW. T§ count finne the greateft evilly Chrift the greatejl gbod. A mans convcrfion confifls in 1. Being foundly humbled. 2. Stedfajlly layingholdof Chrifi. 3. Newneffeof life. QUEST. VI. How [hall we come to be thus htmbled? ANSW. The Law theoneiy meanes to humiliation. p. 63 The fair it of bondage what ,and why required to humili- ation, p, 64 How Afflictions and the Law concurre to humiliation. Five meanes to humiliation. 1 . Ta conjider &nr eflates. 2. To fufferforrow to abide onm. 3. Tofeefmneinits ejfeclr. 4. Tomakethif evils p*efent by faith. Tmtbwgs ought to be prefent before p&: 1. All finne s pajl. 2. Things future. P*5 p66 P-.67 p. (58 *.T$ 1 he Contents. 5. Totakeholdcfjhifts. p.6? Eight fhifi> whereby menibinke to keep effiudgmmts 1. Civil; ty 2. F or mJJ performance of holy duties. $.69 2 . ha dnefye of ria$u re. 4. Geds mercy. 5. T he wakir^ct^fciesice of wmi things, p. 70 6 . The aeUy o\ 1 h txz t \ r*t* 7 . Afalje of t n oh oj ^ht ejUte* . p . 7 1 Thee Cautions thereto. 8. 4# optmofithat jomefljouldbehoiy^ and not all. USE. To per [wade m to humble our J elves* DOCT. 3. \ 7 \ jHofoever will come to Chrift-jmay come tnd V V finde mercy. Explt cation of the Doctrine. The grounds oft he DccJrine are theft two : p. 74 1 . Otherwife no ground of faith. 2. Eatth a about things that Are. VSE. To exhort even one that is humbledyandfeeswhat need he/jath ofchriftytocometo/nm to bee quickened. E very oh would take Chrijt as a Saviour ^ but not as a Lord. p*7# Chn/t^ives whom he quickneth^a threefold life-p.j 7 . DOCT.! i he Con tents DOCTRINE IV. WHtfoever rvalketh in any courfe of fin, is a dead mankind the chi id of wrath, p. 8 o The Doctrineprovtdby Scripture. ByReafon. p,8i REASON i. Hethatwalkethinfinm, ts overcome of fwnt. REAS. 2. Inhim finm hath the chiefefi command, and God no place. p. 8 2 OBJECT. An Hypocrite keeps his fin inland fuffers it not to breake out, and therefore it is not predominant. ANSW. It is no matter for tint, for Godjudgeth according to the inward heart. REAS. s. He is an hypocrite. p. 8 3 God hath refpe<3 to fmall things with fine erity, more than many great things mth hypocrifie. REAS.IV. Hee is ready to rtmne into other finnes upon occafion p. 84. QUEST. What this miking is.. p. 8 5 ANSW. \ The Contents, ANSW. Ri?ht w&lkim is knowne, 1 . By the c hsyce of t he way . 2. By the progrejfe therein, 3 . By the companions and guides 4 By the provision we make* p.8<5 VSE. ;. For try all, to fee whether we walke in the right way or no. _ P-^7 Two rules to try whether we walke aright : 1 . To fee whether it beakno wne [mne* 2, Tofee if t by fivne be continued in* p. 88 QVEST. I. When isfwne aknowm »fmne ? p.8^ ANS\V. Euery mans confeience will trll him what is a knowne finne. OBJECT. A godly man may bane afcruple of confeience. p *p o ANSW. Three maine differences betweene the occafion of a guil- ty confcience^andthefcruples of the godly. I. In the continuing in it.\ the wickeH After knowledge lyeinfwnebut the godly for fake it. I I. In thejubieS matter ± hard doubts be in the godly, againji which they gather foun deft reafoHS\hnt eafee matter to the wicked will corrupt their confetences * p.91 In 1 he Contents ///. In the reft of their aft ions $ a good Cgn(dsnce\ may be troubled about one things and yet tberejfofl the aft ions good \ but an evi/l Confcience growes worfe and worfe in other things . QVEST, II. A Car nail man doth many good thin gs^and allows not himfelfe in anyfinne^nd what doth a godly man do more? p. 9 2 ANSW. LA godly man and }a wicked may be [aid both to agree and differ : u They agreein the w ay ^and differ in the end of their tourney* a . They agree and differ in the dij approving of evil l» Difipprovingofevill two- fold: arifing * 5 Principle in Nature^ Confaienet I frm *£True fr maple ofrtgeneration. three [tgnes to difimgnifl) letweene a naturall dtjlike ofevillymd a regenerate. 1 . A delight fall ah ftaimng fromfinne. 2» A change and rijing of the heart both againjl old finnes^andthedi-ers of them. p P4. 3 . A change oft be whole man ». QVEST. IIL Godly men often relapfe as well as the wickedtfherefm. how jhall 1 dijhngarfh betweem thefe A N SW. Three ftgnes ofdiftinftion between a godly mAns rehf* I * * f**g The Contents* fingandlyinginfinne. n p.py i . He bath nopurpofe tofinnc. 2, He favour etb not bis finne. p.jtf 3 . He fills not into the fame finne^ 1. Not fo often 06 before. 2. After the fame manner. p.97 QUEST- IV. Who is itthatfinnetb not i ANSW. Allmenfinne : but there is a double difference betweene thefinnes of the godly and the wicktd. 1. In the wicked fomefinne is ever predominant. 2. The wicked commit finne as a proper mrke.%.9% QUEST. V. How \(hatl wee diftmguifh betweene tbepurpfes of the godly andthe wicked i ANSW. Thepurpofes of the wickedarc weake a&dfrwtlejft, bm ofthe godly fir ong andejfeftuafl. p.pp USE 2. Tofomfort alt tboje that doe not continue infinne. Fcure comforts in aperfeff heart : 1. Contentedneffeto forfakelufl. 2. Ability top- ay er. 3 . Ability to beare afflictions* 4. Sound pcacewd Lifiwg. The The Summe and Contents oftheSBRMON. OBSER.V. #aW83t Batftectd yffets of Ceds frowdtnct 2% jhmldmt k -fcrgctten. P-* ^ Tn>e thwes tbfervMc tn the Text : S i r^theLordwillbefecne. * That be will befeenem the Mount. USE. Tobetpeiwnftdifcouragtments. P'3 r * DOCT.i. UisGedsuCmimmnerubrmg bit children 19 txtre mines. The Do tfrw proved by Reafons. RE AS. I. To make it w afflittion. REAS. 2. Beemfetbe Lord might be fought unit* RE AS. S* BecauCe Godmay be knorvne to be the helper. RE AS. 4- Becaufe we might receive it as ttjietvgip P4 M The Contents. REAS. y. I Becjufe tve may knew the Lord by experience. God is never Jo w&knowne as by experience. p .7 God manifejteth himfelfe ever upon jome great change REAS. 6. Became the Lord might prove and try us. p. 8 VSE. Not to bee discouraged rvkateuer our cafe be. p. 9 Comfortable Examples of Job, Nebuchadnezzar, /^JeweswMordecaycs time3 agaitrft difco*- ragements. p. ii DOGT. II. In the time of Extremities the LordwlH befeene, and not before. P*}3 And that for theje caufet : REAS. 1. To cxercife the graces efGodby. REAS. 2. To give time of Repentance* P.x5 REAS. 5. To let us kne» the vanity of the Creature. p. 1 6 Though God 'dtferretill extremity , yet then heemll fur ely come. USE. To teach us not to make too much haft fir deliverance. p. 17 Exam- ThcConcents. Examples fifth Lords commingin extremities, p.ip DOCT. 3. Godly mens extremities are but trials fent for their goody andnotpunijbments fent for {heir hurt and mine. p. 2 1 Trials therforefhouldbe caufe efreioyeingjather than (or rowing* Wee ought to reioyce in tryals ', becaufe the greater the tqa/Iisjhe more wtUbe the good. p. 2 2 The good that comes oftryals, is3 pf 23 J, T he increase of grace. 2. Tkimreafeej reward. EX CE LLENT TREATISE OF THE SPIRITVALL DEATH : IN SIN HE. And ye* hath he quickcned> whomredeadin trejpajfes andfwnes. Wherein in times pafi ye walked according to the conrjfe of this worldyaccording to the Prince of thefower of the ay re, thefpirit that now worhth in the children of di [obedience. Among whomalfo wee all had our conver fatten in times p4$, tn the lufls ofourflejh) fulfilling the dt fires of the fiefb\andofthe minde^ and were by nature the I children ofwrathfven as others . He fcopc ©f the Apoftle in . the former part of this Chapter, is, to ftirre up the Ephefians to a high j eftimasion of their redemption byChrift : and that hce might tkz better doe this, hee fiieweth them their eftate without Chrift j That they were B children The Scope of the .Chapter. The Spirit mII death inftme, Three falfe guides among the fybejktju Dottr. ThcDoftrine proved firft byOeafon.'j Secenby Scriftures* children o f wrath }and dead in fanes andtrefpajjes.-znd that they were dead in finne, hce proveth, Becaufe they walked in fane : That they walked in &ine,hc proveth, Becaufe they had amongft. them fomo falfe guides,which here he reckons upland declares them to be tfaete three : Firft:, the World : {Tb'ej talked according to the courfeofthewtyld.) Secondly,the Devill \ (According to the prince of the power of the ayre.) Thirdly, the. lulls of theflefli •, (Among whom alfo we had our conversation in timet pa fan the lufls of ottrftejhy&c.) The firft point that we will ©bferve as naturally ai'ifing out of the words5is this3 That all men by nature are dead in trefpajfes and fanes . . This point is to be considered of all men, both thofe which are alive, and quickened out of this Lethargic, and thofe which arc yet dead in their trefpaflesand finnes.. That wee are thus dead in , finne, it plainly ^ppeares by this reafon £ All man- kinde- were represented in our firft parent Adam^ ef whofe fall this death of fituie 3snd ofnature5was madeapartofthepuniflimcHt; now he being the roDtofusall, and that being dead/ all the bran- ches muft needs be dead alfo. It is alfo plaine by places of Scripture.- as Uh.^.i^, The dead JhaSheare thevoyceof the Sonne of God \and they that heart (hall live : fo againe, Ephtfa ,14. Aw&ke thou thatfleepefa and ftand up from t&e dead> and Cbrijl jhall give thee The Spiritual! death fafinne. thee light. Alfo in the Gofpell our Saviour Cfarift •faith. Let the dead goe bury, the dead: that is^ let fuch as are dead in trefpaffes and finnes, goe bury th©fe that are dead through finne. By all which places it plainly appeares,that all men by nature arc dead in finne. This men cpnfideE nor : You would chinkeit a gafhly fight tofee Churches, ftreets,and houfesfprto lye full of deadcorpes : but for to fee places full of men fpiritually dead, which is farre the worfe, is a more gaihly fight ; and yet whoamongftusisthere, a!moft,that doth confi- dent?* In this death in trefpafles and finnes, for our ful- ler underftanding of it, I will fliew you thefe five things : • . j. What this death is. 2. The kinds of this death. 3- Thefi'gnes of this death. 4 ." The degrees oft his death , 5. The ufe to be made of it. Firft, What this death is'. To knowthiSjWee mufl underftand that as a cor - porall death, fo a fpirituall death hath two things ink: Firft, As inthenaturall death there is a priva- tion of life when the foule isfeparated from the body 5 foin the fpirituall death thereis a privation of the life of the foule; namely, the extinction of originall righteoufnefle 5 by reafon of which, a man can neither let hand nor foot forward inrthe wayes'of goodneflfe 5 as^fWconfeflfethof him- j B 2 felfe: %< W^atthU death is. Two things., a natural! anda fpirkual death TbeSpirttualt death m finve. \ Dead wotkcs' fclfc ; for as tte feperatioa of the foulc makes the body to dye, fo the extinction of .origkiall righ:c- oufn~0e mikes the Ipulc to dye. \ Secondly, A s in the death of the body there is a linking carkaffe left, when the foule is departed thence, fo iatlje deatlvof the foulc there is a pofi- tive corrupted quality left, called the flcih, where- by a manis prone to d':>s all evill.- And therefore they are called dead w&rkts : Therefore leaving the ^^to^i,\frinciph-of the deprive of CArijlJet us go on unt&ftr- fettiw • nnUyi#g again; the foundation of "repentance {torn dead vorkeS)&c,Heb. 6.1. And fo againe in the chapter of -the Srtac Epiftlc,md 1 5 -verier, where ic isfaid, tf#v much ntdrefhaHthe bhodofchrifi^ who though the eternal! fcirit offered himjclfe without jp $} to Godypuxgt your confeiewt^ fro m dead tvorkes , to ferve the living God. Now itfeeme3 a contradi&ion that they fliouIdbeworkcs,andyct dpad 5 buc yet icis fo, bcciufebefiiesthc privation" of good, there is a pofitive evill, and ftirring quality, wBich is a&ive, and bringcthforch thele evill and dead workes.-. Now for the cbie-fe feaf of this death i It is chiefly feared in the minde and under/landing , and nor in the will. The Underftanding is fri- \mtim vivem *> & moriens'primarn ; thefirft living, aiulfirftdead .• for alch >ujh th$ will bee corrup- ted, yet wharf oevens-- in Ir, is carried through the undemanding, And this death of the under- standing is faph a darkeneffe of. judgement, as thereby a man eftectne* not, but diflikes the wayes TbcTcftt of this death. The Spirit uzil death ins[mne< u-iye'sof God and good; leffe, and reproves the vvjyesof dm: and wick ednefie. And m this far | culty of man, the undcrtfaneing, -is this death of j Tifine chiefly feared 5 therefore u is hidf i$h% 1.4,5-. j In him wo* light ywd that- lig ht was t he life cfrrnn . S 0 alfo, Epbef.%. 1 4. theplace.before mentioned, A~ wake thou thatjhceftft^ andftandupfrom the deadend Chriflfha/lgivethee lights where hee fayes, not ftfe,fcMitiigfat ; for if there be light, Jifewdl cer- j£p^y r* tanly follow. So agahe, Acls 2^18. To epen their I eyes , that they may turnefrom darknejfe to light. One | Would thinkc, that in thefe places it ihould bee) life, and.notlight ; but it isfo put to (hew that the chiefeft leat of th'.s death is in the under- j ftanding. Therefore alfo ic is faid, Be renewed \ inthif:ritofyourmindes^om%ll% 2. And to the j fame purpofe alfo faith lames^ lam.i. ,18-. The word of Truth begat yox: now Truth hath a reference to the undemanding. And thus briefly have I given you atafte what this death is, aadthe place where- in it is fea ted, 2. Nov$ it followes that we fpeake of the kindes , of this death, which for the better handling, and of thisctativ benefitof youf memories, I will range into thefe three forts : 1. The death of guilt, by which we are boun4 o- tfertoetemall damnation: and foin die fame manner ufually wee fay, aman condemned is a dead man. 2 . The death which isoppofed to the life of grace which is the federation of grace.from our ioule J ■ B 1 r-Thel o I be Spiritual! Aeath infinne. How teniblc the caking a- way of Gods prefenee is. j. The death which is ©ppofed to the life of joy and comfort, which isathoafondtimesmarc terrible than all deaths, if it were truly, and as it is indeed apprehended. Which latter death, that yon may the better conceive of, I will open it a little to you. God joynes with every mans foule, and gives to the moft wicked man feme feeming life ofgrace and fome colourable life of comfort s for clfe they would indure an hell here upon earth. For the firft ; although the wicked have no true grace,yet they have a fhadow of ir, as is raaaifeft in ^heirmorallvertucs. Soforthefccond, for com- forf, they have fome, although no true comfort :- for God is the author of coxnforr, as the Sunne is of light; which all, both goad and bad, doe more or lefle participate of, or ellc they could not fiib- fift: Asmayappearebythe contrary; for, when he doth but once with- draw his comfort from us, it is theterribleft thing in the world : An example of this wee may fee in Chrift 5 when this comfort was with-drawne from him but in fenfe and fee- ling onely, it made him cry out, CMy Cod^my GW, why hajl tbettferfihen mtt t Matth. a 7/4 6. Where Gods prefeace is taken away, there is nothing but hcutour and trembling: and Ihaveknowne fuch, thatinhisabfence, when his prefenee hathbeeae taken away, have hadtheir foules io prefftd with horror, that they have faid. That if at a thoufand yeeres end they might enjoy the comfortable pre- 1 fence of God, they would thiake themfelves the J * - hap. TheSprituali death in finne. happicft men in the world* The abfencc of this,, made Luther xo fty 3That if all thccreatures in hea- ven arid hell fhould fee to torment him, they could not doe it fo much as the with-drawiag of Gods comfort did. Alas, poore creatures* now in this world God is not feperated from you, youfeele not the torment* of this death, bat now you enjoy the crcpufcitlum, and day-light of thiscomfort 5 and therefore al- though it be now fligktly efteemed, and little re- garded, yet when that day (hall come that the Lord fhall totally feperate them from his prefence, they (hall by lamentable experience learne how terrible a thhgitis. Thus much for thc-fecondpoint,the kinds of this death, 3 . For the fignes of this death. The fignes of ir may be taken from them of the bjodily death ; the fignes oft hat are thefefoure ? . 1, The undemanding faileth. , " ' 2. There is want of fenle. 3. Want of motion, 4. Thereisadeadnefifeintheface^. Thefe fourethirigs you (hall finde in a fpirituall death : Firft, as thofe that are corporally dead, want reafon and understanding, fo doe thofethat^of"»fc». are fpiritually dead • they cannot understand the I things of God, no more then men cam judge of colours in the darke. I but forne man will objecfl and^jThecarhall man kriowes many things, he hath a generalkioti- oa of the God-head, ■ and can talke of the creation of $. The fignes of this death, Fotire (igns of bodily death. I. Privation 0fc>ff. 8 'I he Spiritual! death mfinm, A difference bctwcenc knowins»fpi- ritual! things, and knowing them in a righc manner of man, and his redemption by Chrift, hecandif courfe of faiu\repentance,&c. .There is 'a great difference betweene knowing Spirimall things, and knowing them after a right manner ; a carnall man knowcth them, but not in a right manner, notinaf^irituall manner. And hence 15 that of the Apoftle, 'Ttt.\.i6.TheyprQfefle that they know Ged^bm mworkes they deny him^ being abo. min^hU^rii,di{obtdtent^ndunto every good mrke re- probate : The word which there is tranflarcd repro- bate$ is*^*^ fignify ing,tinab/e ieiudge. Indeed in the generall they may understand and like . the thingsthat are of God, but come to particular cir- cumftances, that croflfeth them $ they, as a Divine f ayes of tfcem, love veritatem lucenum^nonrtdAr- guentem > they wholly diflike particulars, becaufe they bring them to hie et nuncio particulars. In the abf iradi they love holinefle, but not as it is appl ted to particulars, as it convinces them of their parti- cular finnes. Hence it is that godly men are moft hated of them that come neareft to them kiflievv, becaufe they bring light home to them, anddilco- vertlKirjcerrimaproximerum odidyihcir inward and bofome hatred of their neighbours : It is as much as ifone&ould bring a Torch toonethatis a do- ing fomeqnlawfull thing, fomedecdof darknefle, he would wifh him further oif:* their lives fliine as lights, and therefore giving good examples by a Alining and godly converfation, which is contrary to the life of the ungodly and hypocriticall ones, they cannot chufe but Late them.- and as all wic- ked The Spritu&U death in (inne. ked men hate them, fo efpccially thofe that are nigheft unto them in (hew ; becaufe that their life doth not onely (tune unto them, and lay open their vildncfTe, buc4fcorch themalfo ; and therefore they beiag occupied about the workes of darke- ned, wifli them as farre off as they can : S© that hence we fee, with an approving judgement, not any fave thofe which are quickned, can imderftand fpirituall things. 2 . The (kcend thing wherein a natural! death cenfiftcthj was in a privation of fenfe ; lb alfo is it in- the Spirituali death- for their hearts are ftrong and cannot bee moved 5 although I deny not but fometime they may have a little griping of con- ference, and fenfe of Gods judgement, which na- turally arifeth from confeience • but they never have any reall and true feeling of it. 3. In a naturall death they are without moti- on 5 fo likewife it is in the Spiritual! death 5 for the wicked can no more, move themfelvcs unto any geodworke, than a dead man can move himfelfe outofhis^rave 4. In a naturall death there is a want of vigo- roufnefle and beauty, as well in the face as in all ci- ther parts of the body s fo alfo there isintheSpi- ritual death the lu fie of that vigorous beauty which followes the life of grace ; cheymaybcefeeneto have deatk in the face ; if a living man beholds them, hee knowes how to difcerne it .• although I deny not but that thef may have hypocritical! painted vertues, which may t© weake eyes for a C great a Privation offenfe. ? Want of motion. s Want of beauty and vigour. 10 I he Spirit mil death inftnneK j great while feeme true ones : as men may have ObU%. How wicked menmayhave mbrahenucs 4 The degrees of this death The death of painted faces that have bcene taken for living ones, -iut they are Rot true graces, fuchas proceed from the hfe of grace indeed. I but fome may here obied and fay, have not fome men many excellent morall venues, fuch as evea the godly themfelves have not ? Indeed it istrue that they havc,and thefeareGods gifts alfo, but yet they are but as chaines of gold a- bout a dead mans neck,or as pearls in a fwiaesfnont: There may be many good things m thcm,but they make them not good men; for as the evi 11 anions of good men redound not to their perfons to make them cvill, fo thefegaad actions in evill men, re- dound not to their perfons to make them good ; they may have good in them, but are not good, And thus much for this third point, the fignes of this death* 4 . To come to the degrees of this death : Firft, for the death of guik, that hath degrees; fome men are more bound over than others, as the l Heathen men that were guided onelyby the light ' of nature, they indeed were guilty ; but the Jewes which had a more perfe<3 knowledge, they were more guilty than they : and now we that live under thetropickc ofthe Gofpell, and have Sermon up- on Sermon, line upon line, and everyday arein- (trucled, are more guilty than the Jewes : and a- moagft us, they that have mod meanes, and profit leaflyire moft guilty of all ; and therefore are moft bound over unto this death. Second- The Spiritual/ death infinne. Ii the life of £ia;e. Three de- gree s of this death Thefirft. Secondly, for the death that is oppo&e to the 'ThciUaA life of grace and fan&ification, that alio admits de- ' gtccs : i. For the firft parr, the privation of life, indeed there is no degree 3 but all that are dead, in regard of the privation and abfence of original! rightc- oulae(Te,are all dead alike. 2. Btitforthefecond,towit, the pofitive cor- rupt quality, which iscalkd theflcfh^ that admits degrees : for one may be mad and drunke beth a- like, but the ona may have fomc fparkes of reafon more then the othgr. The degrees therefore of this death,are thefe three that follow : 1. When men doe oppofe and let themf elves againftahalylifc, althoughit beclofely and co- vertly under other names, for againft them diredly the Divell will not fpeake, becaufchee knoweth it will not be regarded 5 but he fpeakes.againft them under names of reproach, which hee himfelfe hath invented. Thefe men are one ef the bottome ftaires of the chamber of death; and therefore it is al- moft impoffiblc they iliould ever rife, but muft needs remainein a pittifull cafe, although it may be they thinke farre ©therwife. 2. When men are given up to voluptuoufnefle, and fenfuality s as iWfpeaketh of the wanton wi- dow, iTim^.6 thatbecaufe fliee lived in volup- tuoufneffe, flic was dead while Jhee lived : Evenio, the more a man is funke into voluptuous courfes., the more he is dead, and as it were buried in his sorruptions, fo that hee is altogether uaable to C 2 ftirrc Thcfecono\ IZ The Sptrituail death in finue* Thci.hird. ftirreoutof them j itis a very difficult thing to leave them ; as in the finnes ot uncleanncfle. 3. When we are iadiffereat, and care not how i things goe 5 and this is when a man is addicted un-i to the death o£civill men^ which is a degree nea- rer to life, yfcfis truly andHndeed no better than a death: fuch as have much ref training grace, theft* are nearer the gate of heaven then orhers, yet they are as truly fhut out as they that are furtheft off 5 it is no matter how neere they arc te heaven, fincc they are all out of heaven alike ; they fhall be fure if never any more quickened, to goe ta hell as well as others. Thirdly, The death that is oppofed to the life of ^fof^Sfe ;)°yan^ comfort, that hath alfo degrees : God fometimes with-drawes his comfort from fome more than others, andfo fuffers fome ttt have lefTc horror than others: Thus L have briefly ex- plained this death, in which all men naturally are. I will nowanfweran objection of BtlUrmine a- gainft that which hath beene (aid, and fo come to ;!the fifth thing. Some there be that lay, If all men are dead in finne, as you fay they are, theato what end isall our Preaching, and your hearing ? for the dead are without life, and cannot be moved with any of thefe things,and therefore they are all in vaine. To this I anfwer ^ firft,that although every man by nature be dead unto grace, yet hee hath the life of rcafoniahim, whereby hecis able to perceive ife of ioy. Obiett. /Infrv.X two things: 1. Tc The Spiritual/ death in(inne% *? A difference becvveenc the fpj-ricuall and corporail death. i. Tq fee that they are dead, and wirhout this life of grace, theirconfeience telling- them fo. 2. By the fight and feeling of tlieir death, they are able to bring themfelves to themeanesof lifc, as to the Word and Sacraments. Secondly, Ianfwer jtfa&t though all men be dead3 , yet there is an end and effeweearedead. A Beaftmay defire his ownc life, fomayamanhisownefalvation, butheccan doe nothing without the Spirit blowes. When then the Spirit blowes,why wilt thou be fo foolifh as to deferre thy repentance unto another time I If amaauponpaineof death were within twen- simile* ty dayes to be beyoad the Seas, if the wind fhould blow well for his purpofe the firft, fecond, or third day, would hee beefo foolifhasto neglect itv and deferre his journey, and fay, it may bee it will blow againe tenne'dayes hence, and then I willgoe,- No, hee will not be fo fooUfh, for hee knowes the windblorveth where andwhtnitliUeth\ and therefore hee will take it when it blowes, left it blow there no more* In thefe earthly things men are not fofoohfh, why therefore are they fo igno- rant in this point of fpirituall wifdome ? L^t eve- ( ry one of us then hereby be perfwaded to learne jwifedome. when the Spirit bioweth, neglect it not: certaine it is, that except it doth blow in thy heartjthott art damned ; therefore when it doth blow,fappofeitbeat 17. or iS-*yecresofage, neg- lect it not, omit it not, neither deferre it, it may be it will never blow againe.and thoucanft not make it blow whfcn thou wouldeft,for it is free. Th:re are n®ne which live under the Gofpell, butatfometimcor other have had feme Malts of the rT ^^™ 15 A n example The Spiritual! death mfinne. Vfei. How to e- Accbic civil! men. A the Spirit, but in fouae k vanifheihas bubbles in the water.- but let us take heed of that, and un- lefle we could have them againe when we would, let us not let them paffc : when thou haft but the leaftiparke, letitnotgoe out, leave it not till it is become a-'flamoto punfiethy heart. Francis Spira negie&tHg thefe comfortable blafis, at the lafhviLhcd that hee might have had but one drop of that comfort w;hieh once hee de- fpifed ; and fo till hislaft breath, cryedout, I am damned, Goe not therefore ftiii on in thy finnes, falfly pcrfwadingtbyfclfc, faying, thou (halt bee faved: Remember what God threatHeth ufito fuchmen, Deut.2p.* 19. He that bearing the words of this cttrfe, Jhaff blejfe himftlfe^ fcyir>g7 I Jha/I have puce though 1 follow mj fiwes 5 the Lord mil not bee mercifnllio that man. Sit downc therefore but one halfe houre, and confider with thy fclfe, that thou art but a dead man , and that thou canft not quic- kenthy felfe, but it is God onely that is able to quicken thee, and he quickeneth whom hee will 5 andthofe whom he quickeneth are but very few, as the gleaning after the harveft, or the grapes after the vintage , and thou knoweft not whe- ther th©u art in that fmall number : Confider, I fay, but this wkh thy felfe, and furely this will makethee never to give thy felfe reft, untill thou findefl: life in thee, and never bee quiet untill thou art furethou art quickened. Another Vfe which wee will make of this point, is, Ifnaturallyalimcnare dead in trefpafles and m The Spiritual! death infinm. *7 and fumes, this (hould teach us how to efteemeof civill men,and fuch like 5 wee Chould eftccme of fuch mea as of dead men : and therefore, 'I. We ftould not overvalue them. 2. We fhould not make them our companions. Firft, We fliould not overvalue them. For their beanty, they have none that is true beauty : what beauty have dead men im them * they are dead, let us not regard their feeming beau- ty. Efteeme the poore Saints ^ for they, though, never (o tncaoc,are better thanthofe, though never fo brave. Grant your civiil men bee as Lions, (then which no irrationall creature is better, ) and that your Saints arc but as dogges ('then which no, creature is worfer J yet a living dogge is better thaaa dead Lion. It's a figne of anew life to c- Itecme no carnall excellencie .- fo faith Paul,z Cot. 5.16,17. Wherefore henceforth know wee no man af- ter the flifh 5 yeay though wee have knowne §hrijl after thejtcjht,yet now henceforth know we hitenomore. Therefore if any man he in Chrift^ he is a wfcxreature 5 old things are fajl away ; heboid aS things are become new : hee, that is a new creature, will not regard thefe things, but they will be dead in his account, They account usbtit dead men, therefore let us ac- count them lo alio. Secondly, Make them not your companions. Wee may, and ought to love them with the love of pitty, but not with the love of delight and complacency : if thou love them, and delight in them, it is a figne thou art dead alfo 5 yet in D this )8 The Spmtuall death in finne. Simile* Simile* this we are to blame, that wee doe not more pitty thetn^andfeeke their falvation, but wee. muft not delight in thern* and make them our familiar ac- quaintance, for wee can never thrive in grace till wee leave them ; for although they bee dead, yet they have a leaven which will infect thec,although thouperceiveftit not. Wee ufeto fay, wee will rmke ufe to our felves of the good in them, but let the hurt goe.* butweecanaotdaefo ; for wee are infenfibly hurt, whenwetkinkewearefurtheft | from it : Eyeu as a naan is tanned when he is wor- | kingmtheSunne, and hee never perceives it . fo \ doth their company infedus iafenfibiy, . when we thinke leafl of it .- It's therefore but a folly- 1© pur- pofeto ferve God, and not to breake off their company; yea, it is a plaine contradiction. Every man is, compared to a coale, he is cither living or dead; if he be; a living coale, he will kindlehim that is next him ; but if hee be a dead coale, hee then will blackeand fully thee : Evcnfoitis with dompany, ,if it be good and zealous, it will kindle our afFedtisns ; but if bad, it will bee fure to infect us : therefore from fuch company thou muft either gaine good ©r harme j but for good, cer- raine it is that thou canft receive nene, and there- fore thou muft receive harme: // thou walke with the xvifejhonfidt he wore wife 5 ifmththtfoolty thou (hah lenrnefefly^ fro. 1 3 .20. The third Vic we will make of this point, is this, Seeing that by nature all of us aro children of uckned, Wrath yandde&din trejpaflts wdCmnes.} Thisfhould fiirre Vfe* Toftirrcup to thankful- ncflc forces TheSfirituadldeathin (inne* 19 ftirreup thofe that arc quickened, to be thanfcefall to God therefore. Above ali3 wee ever labour to be moft thankcfull to him that hath faved our lives \ and this God hath done for us, let us there- fore itirre up our&Ivestothankfulneffe, p^/3 as we may read, #0^.7.2452 5. joynes thefe two to- gether, his deliverance, and his thankfulnefle; 0 wretihed man that lam\ Who (hall deliver me from this fady ef death «? I thankc God ^through [effts Chrifi our led. Iconfeflethc world efteemes not this3 but if they have riches, therein they rejoyce; and fo like the dunghill Cocke, or unsyifull Lapida- ries, preferre vaine things before this precious Jewell • but they that have once found the fweet- 1 nefl'cofir, willnotlofeitfora world: for if wee) have but this, what though wee lofe wife, chil- dren, goods, credit, and good name ? they are all too light being layd in the ballanee with this, Doe yce every one therefore confider who it was that gave thee this, andtohimyeeldallthankfulnefle. Let us love much, beca&fe as much is forgiven, fo much is given to us : Paul was much ftirrcd up with this confutation, thinking thatheeaould ne- ver doe enough for Chr ift, who had done fo much for him * as appeares in many places of his E- piftles. The fourth Vfe we will make ©f this peinr, is^ If we are all dead intrefpaffes and finnes3then this teacheth us how we lhould efteerae of the meanes of grace : if wee are dead, then it niuft bee an Omnipotent power which muft quicken us. All D 2 the How to c- ftccmc of the meanes of," grace. 20 The Spiritual! death mftnne< To examine our leives whether wee have life in- us Simile* theraeanes, as the Word preached, the receiving theSacraments,&c, arc but dead letters, they are but as pennes without inke, God mutt put inkte into them if ever they be effe&aall: and therefore as wet muft sot give too little to the meanes, fo wee tnuft not give too much, nor reft in them. Whea wecometoheare the Word preached^ it is not the hearing of the Minifter, but Cbrift in Ac Word preached, which makes us live. It is good to heare the Mifcifter, but except weheare another voyce fpeaking to the heart, as his doth to the eare, we (hall never be the better : it is Chrifts voyce in the Word which doth quicken and put life in our foules . But here let mee warne you to take heed of breaking the Conduit- pipe from the Fountaine - if thou hearefl: and profiteft not, know that it is bec&ufeChriftipeakcthnot totheeares of the heart, as well as the Miniftertoour out- ! wardeares., The fifth and laft Ufe wee willoiakeof this peint (hall be, If that naturally all men are dead I in finne, this fliauld teach us to try ©ur felves,and fee whether wee arc dead otalive. Confider the jflionncfle and uncertainty of thy life here : Mans jlife is like an houre-glafle ; if it runnes his com fe it is bur an houre, and it may be broken before it is run outiye have but a fliort while to live here,accor- ding to the courie of Nature, and yet perhaps that coutfcrHaynoc runne out too, it maybeebrokea off before we are aware \ and then for ever, ei- ther in hearea or hell, wee muft abide hereafter.- Oh The S pmtuall death mfinne. 21 Oh then never be quiietuntill you fee whether you (hall goe to ercrnall, bliffe, or cverlafting woe. Here the Diveh tricke is to put it into mens heads chat acivilllife will ferve the turne: butheedea- leth with them, asthofc that take gold from in- fants, and give them counters and rattles : and thus he would kcepe them fromthis cenfideratien, per- fwading them of the latitude of religion, and tel- lling them that they are well enough, feeing they [are troubled for fome finnes, and docforae duties \ i perhaps, in private , but this you may doe, and yet bedeadftill. If he cannot prevaiie this way, then he will labour to hinder them by drawing then* on ina voluptuous courfe of life, or with worldly! cares,andfodraweththcm from theaifelves, and fo mikes them never to confider what they are do- ing, nor whither they are going .• and therefore is itthatinthcGofpcllof Saint Luke, chap^ 16. the prodigall Son is faid to come home ts timjelfe^ when heoncebeganne to confider his eftatc .-Although their confeience tell them all is wrong, yet theta- brctsof lufts and pleafures mate fuch a deane where thsy are,thatthey heare it not, and fo never confider: nay, if that Chrifthimfelfe again*, or the Sonnes of Thunder fnould fpeake, yet except Gods Spirit fl-iould inwardly worke, it would not make men ferioufly to confider their eftates .• It is the hardeft thing in the world to make men fcn& bleof life and death. Let us therefore bee mo- 1 ved in particular to confider whether we are dead or alive, D x If H ow tbe dc- vill deceives civillmen. The Spiritual! death mfinne* o.ji quickning I "2, Ifthou arc quickened, thou ftnlt finde,one time r>v0 figncsof J or 0thcr,thcfe two things in thee • Hrfl^Thouoncehadftadcepe and fenfiblccon- Gderatisn oi thine eltate by nature , thou wert deeply affected with it, fo that thou faweft what need thou -.hadft of Chrift : till thou haft had this confideration, thou arc a dead man I know God can lave thee without this, hce could come with- out the terrible voyccD as Chrift could havecome without John Baptijt before him, but hee will nor, neither ever doth,bccaufe it is impoffible for a man highly to eftecrne of Chrift till hce is thus hum- bled ; for hee never will prefcrre him in particu- lar adiions, and take him with allcrofifesand lof- fes, till hee fully fee what need hee hath of him, which he cannot untill he is ihus humbled. # Secondly, Confider if thou wert ever changed from what thou formerly wert s neither is it a flight chaage that will fervc, but it muft bee both conftant aad gcncrall ; it muft not be for a month, orayeareDbut daily and continually. It muft bee fucha change that all where thouhveft may fee it y thou muft become a newfoule in another bo- dy: Thy change muft be fo great that thou mayft fay, Ege nenfum ego, I am not my felfe, I am quite another mac .• There muft b^e as great a change inthee, as there is in a whi:e cloth when itisdyed blacke. Such a change was in Pauljac was-conver- tedfrom aperfecutortoaPreacher.- Sothoumuft of a Lion be made a Lambe : there muft as much difference be ia us,as is betweene winter & fumrner. And The Spiritual! death in(inne% *5 And now feeing the time ofthc Sacrament is at <*h app/icati handj let us all examine our felvcs .• wee rauft not make excufes to keepe from the Sacrament, but as all, y^ehtm. 9 . were tocome to the Paffeover, elfe they were to be cut off' from their people, except: they could (hew fom« good caufe ; fo I know no reafon why it fhould not be fo fhll for the Sa- crament. But againe, on the other fide, if wee doe come,andare dead men, wee come unworthily y and eat anddrinke our owne damnation in not decerning the \ bod) of "Chrtft,i Cor .11 .29. which wee doc when1 we. doe not fufficiently eftceme it, and conceive net what right we have to it, which was the C*rin- thiansfmnt; for they knew well enough that that did rcprefent his body. Let us therefore take heed we come preparedly^ for as G$d ftrookefs*^ j for touching the Arke with polluted hands, and ^adab and Ahihn for offering of ftrange fire, foif thou come unpreparedly to the Sacrament, he will. ftriketh.ee. But to returnetothe point which was even now handled, That all men are dead in trefpaffes and. finnes, becaufe it is a point which coacerncs all forts of men, . wee will a little further confider it, and in the next glace fpeake of the nature of dead men. Dead men arc either, i* Such as are ftarke dead in firine, and doe make nofliew at all of life ; as areall open prophane, and notoriously wick ed men. 2 . Such as aredcadindeed, and in truth, but yet make ontcrexamm ourfelvesbe- fi re wee re* ccive the Sa- crament. The nature ot deaduoeiu Twokin^s of fpiliiually dead men. 24 The Spirituall heath infinne. 'fnrft,ftartce 4e.idneflc, Three pofitive Ggneiofdead men. A carcleffe peeled of gosincflfe. makcafhew of life, outwardly feeme to have it i like the Angels, that have appeared many times in afTumed bodies, but yet have none of their owne that is true and fubftan. tiall; and thefe are chiefly diffembling hy- pocrites, or men rcieerely civill. FirftjThisftarkedeadaefle, without any fhew at all of life, ©f which fort wee have every where' too too many ; coafifts chiefly, i . In the privation of life. 2 . In an a&i ve pofitive principle. Now there are certaine fignes arifing from both thefe^ and they are i, Pofitive.' 2. Privative. r . The Pofitive fignes of a dead man,arc thefe three .• Firft, All thofe which live any life, whatfoe- veritbe,feekefuch things as are agreeable toprc- fervc that life, and hate the contrary : as a man that liveth a naturall life, looketh for food, ray- rneat,&c. loin the life ef grace, there is anapt- nefie to cleave unto goodneffe,' and unto Chrift, as iron doth to the Loadftone • So a maa that lives the life of grace,his delight is inpraying, hearing, reading,&c. but his Iufts, they arc Agritudtncs ani- ™ Tbi. definetheholyman they tee bi 2? 71** we know thereafon well enough St brC they live a contrary lift t«S 'and £ f^ fircand water my agree in remhTe de/r^ S not in mteRfe : fo thefe men nn ex T ' but W M.ffcremiy Ly'Z Ti ^"^"",i* The Spiritual! death infant* *7 notendure them, Nowthe Apoftlefayesexpref- ly-, I /0A.3.14. By this we know we are translated from death to life5 becaafe we love the brethren •• hee that h - vcth not his brother, abide! h in death. So that it is an infallible figne of deadnefife not to love the bre- thren 1 if thou hateft the Saints ; nay, if thou lo- veft them not ; nay, if thou ioveft them not accor- ding to the meafure of grace that is in them, and H thou art n@t grieved for any of their finnes, by whick they may caufefcandatl, or bee difgraced3j thou art yet a dead man. And fb much for the po- fitivefignes. 2 • The Privative fignes of dcadneflc follow, which are thefe five: Tha firft prlvitive figne of deadnefle, is want of fpeeah : He that is dead, is fpeechleffe, and breath- lefle ^ fo he that ^ead in finae, in allholy things is fpeechleffe 5 Out of the abundance of the heart the mouth #eaketh, faith Chrift in the Gofydl^Mattk 12.14. When the mouth is fpeechleffe, the heart is empty. Some that are dead in trefpaffes and finnes fnay fpeake well foraetimes, but there is no living man but doth fpeakewell. Efa.\9*i%*Tho[e. that be long to Canaan jvik f fpeake in the language of Ca- naan: Their language will ifoew whether they are Galileans or not : every man delights in operati- ons agreeable to their habits. Here you may learne to judge of your felves,by your words 5 net by fome words that are fpoken by fits, but by thy ufuall and cuftomary fpeech, that is a figne of that that is in you. The godly .fometimes cannot fpeake E *•- _____ godlily Five Privitive frgnciOfdcad men. I Privation of fjpeech. 8 The Spiritual! death m (inne. Privatk.Il of hear. Ohicft* iAnrw+ Stiffcaefit. godlily and helily 5 as a Fountaine fometimes is fbpped ap, fo that it cannot fend forth pure ftrcames, yet take away the rubbiJh that flopped it, and then it will runnc cleare againc ; even fo it is with the godly > and therefore confider your ordinary fpecches, if they be not holy and good,, it is a figne that you are a .dead man, The fecond Privitive figne is Coldnefle 5 when amanisdeadj.hegrowescold 9 fo is it with men dead in finnc 5 they may pray,but it is coldly s and fo in all other holy duties they are very cold . Butfomc man will-be ready to obj eft and fay, 1 You tell us of coldncffe, but for any thing I can fee, there is as much 'coldnefle in thebeft mens for your godlieftmen are feipeiimes coldm their prayers. It is true ; but there is*his deference betweene the coldneffe of a godly man,^md a dead man : If therneane^beufeAtoa godly man, it doth briag life to him againev if he be rubbed and chafed with admonitions, mhtihthz aqitaviu-o? the Word, he will recover his heat, becaufethe inward prin- ciple of heat ftill remaines within him . Bui to a wicked man ufe never fo many reproofes, or ad- monitions, hee will ftill remaine cold ; Let this therefore be a certaine triall, if after all admoniti- ons you ftill remaine cqld,yGu are dead. The third Privative figne is Stiftencfle ; a dead man growes ftiffe, and in what pbfi tion his bedie ,is in when it is dead', in the fame it.wili remaine., you cannot bead it j fo is it with men lpiritually dead, —:- "be Spmt ax/i death m(mne% %9 dead, what courfe they take, what opinions they hold, what companic they keepe, they -will not be changed from them. Rev. 22.11. Hee that is filthy , let him be filthy /tt& .• that is, he will be filthy ftilJ, they will not be changed.4 If that they hold to be Gods will, be Gods will, Co it is, then they are right; butitisnotbecaufeit is Gods will, but be- caufehis pleafure fell on what they held. As a ruftie hand.of a elocke, it turncs «ot with the day, butftandsftill-, but if the time of the day chance tobefuch asitftandsat^ iris true , notbecaufeit raoveth with the day (as it fhould) but becaufe the day hath fell jumpc with it: So thefe men, if Gods Will hit with theirs,they will doe ic; if not5 they will crofle it .• This is a figne of a dead man. The fourth Privitive figne is Senflefnefle;hce that is dead,is fenfelefle .• fo it is with the fpirituall death, there is no fenfe in k. j t fcey can neither fee, heare,nor tafte. I butfome man will obie<3aadfay, that is no* true alwayes ; for even the wicked f orae:imes know matters of faith , nay, andfometimes they relli/h them too. Te this I anfwer, As it is faid of the dead Idol, fbmay it be faid of them: Mat, 13.13. Eyes thy have and fee not y ear es and hear e 'not. Firft for feeing 3they fcenotaright .: Gods chil- dren lee experimentally, the wicked onely by con- templation ; and there is a great difference be- , tweenetheni, for as wee fee there is a great diffe- E x rerce Simile 4. Privation fenfe. Obi eel. AtT*. Maccb. »; opened. Of *l ?° I be Spiritual! ieath tnfinne. No fynpaihi* zing m cho ixiiferksof others. rente betwixt knowing fire to be hot, and the fee- lingof it; fobetweenea raeere notionall know- ledge of Gods will, and a knowledge that doth Ukeaiad approve it. Secondly for tafle, they findc no tafte in Gods Word 5 or if they finde any, like a vitiated pallat, they account that which is m®ft fweetto bee very bitter. Thirdly for finelling, they frnell no fwcetnefle in Chrifts name, whereas to his Saints it is a fweet oyntment poured aut, that perfumcth all the roome. Fourthly for feeling, they feele not whether the Law or Gofpcll be applied to them, rub over theirskarres, and make them runne dewne with blood, they are notwithftanding all thatfenfiefle ftill .• they may have a counterfeit kcling arifing from a naturall confciencc, but to havefuch a fee- ling as may drive them to Chrift,thcy cannot $ and therefore ftill they are but dead men. The fifth figne is this, A living member. If the body be in danger, willhaveafympahizing and feeling of the danger-, as the hand will lift it felfe up to fave the head, fo now if we hearing the cafe of Gods Church in what danger it is, if wee take it not to heart, or be not affected with it(efpecial- ly now wcare put in minde thereof ) it is a certaine figne we are dead men : We ftiould have the fpi- rits that Mo fes and /Whad, who even wiflied to be deftroyedjfothcy might fave the Church. cMefes, rather than that fliould peridi, would have his name The Spiritual! death infinne. 31 name raced out of the booh of life i Paul, for the Churches fake would, bee anathema. It is a true figncofaliving member to be touched with others miferics ; this wasanextafie of love, in which out of love to the Church, they forgate themfelves. This here we muft know, that if the creature could deftroy itfelfefor God, it could not but be well, becaule the go#d of the creature is more contained in God than in it felfe 5 as the beame of the Sunn® is ^ore contained in the Suane than in it felfe. Now is the time of confidering this, now is the time of more than extraordinary fafting j now if you have my feeling,you will fiiew it; if you are living men, now you will fhew your felves 5 now the Church lyes intents,and wallowes inblood3 now the foun- dations thereof arc fliaken s never was the face of Chriftendomcinfuch danger as now it is. Doe wee thinke to Hand now others fall I If the fire be at one end of the building, fliall we be fafe which aro at theotherendf* (Torall Godshoufeisbutonebuil- dingf Are not they our brethren, and fonnes of the fame father > have they not the fame fpirit ? are they hot of the fame profeffion? fliall wee not then be ready to helpe them t wee cannot fend armes over to them, but we may fend up prayers unto God for them; Christians are ftroager thin Politicians, and their prayers are armies. Let us theref ore doe what wee can, the ftormeisnotyct quite over. IS] ow there are two thiagsthat may move us to this : 1. The Toothings to move us to con(iderthe Churches a)* ^ fery. ?* J he Spiritual! death tnfirmet CX*efl. Whatwc tfiuft doc for the Cnurch, I Pray for it, i . The greatnefle of thr Judgement. •a.-Our ability to hclpe them. Firft, 1 he greatneifc of the Judgement : Ic will prove the extingiifhingof Gods Church and the Gofpell, and when that is once gone, what arc all other things? It-was a good faying of that Saint* That browne bread and the Gofpell was goodchcarc; what are all our houies, lands, &c if this Spiritual! food be wasting i Secondly, Confider our ability to hclpe them. We may doe much by our prayers ; hee that knoweth not his ftrength, Hicth At not : Did net onzMofcS) one Etiah ftand in the : gappc ? They did not thefe things as they were extraordinary men, tut as they were Gods children ; We may by our prayers doe as much 5 though one childe may have better gifts than another, yet common- ly the father loves all alike ; fo God f although they had better gifts than we) will grant our pray- ers as foone as he did theirs. Batforac man will here bee ready to make a quei'tioi^aftdaskc mc, what I would have him doe for the Church now ? he is but a fingle man, and therefore is unable todoe much hirafelfc alone. Ianfwer, Though thou canft not doe mucb,yet thefe tfaingsthou mayeft doe ; and therefore, 1. Pray for it.- God delights to beecalledup- on, for el fe his hand is not taken notice of 5 but then wee fee his hand, and acknowledge it^ when wee fee him granting our defircs. So that the 1 - ftrength The Spirit nail deathm (tnne* ftrength of a land lyes in Chriftians, and their ftrength lyes m their prayers, zsSampfons ftrengih did in his hatre. Oftentimes prayer is more avail- able then fighting : Mtfes prayer in the moun- taine,did more than lofhuahs fighting in the valhcs. If Noah >Daniel and lob (iood before mee (faith God5 £^£.14.20.) they fhouldrtotprcvaz/e: which fhew- eth, that if any thing could have prevailed, their prayer would : So alfo Luther attributes all to prayer, as may be Cccnc in divers of his Treatifes. Now this prayer which I urge unto you,muft 1. Notonelybefmallexpreflionsof the mind, but now God lookes for ltrong cryes, and long continuance m prayer. CMofes prayed all day : Chrift, which had leffe need than we have, prayed all night 5 Daniel three weekes : therefore wee that have more waats and needs, ought to be the more fervent. 2 . Our prayers mud be Spiritually not out of felfe-Ioy.c; astodefirethe fafetyof the Church, thatfo under it we may lead a fafe and quiet life ; but out of meerc refpeft to God, and love to his Church. 3. ft muft be a prayer of faith; fotheApoftle faith, /am. J. 1 5, 16. The prayer of faith jhak fave theftcke^&c. And a little after, The effefinatt fer: vent prayer of a righteous man availeth much : Now there is no man righteous without faith : fo accor- ding to their faith Chrift ftill yeelded to them. 4. Pray with conftancy and fervency : iris not for a {natch and away that is pleafing to God < but a ?3 Our Prayers mufi bo fcr- vcoc, Spiriraali. orr aitr»« With Con- foncy. con- 34 The Spiritual} death mftnne, Qf light* With humi- lity. 2 Be more zealous. Stir up ethers conftant performance of dutie which hee accep- tcth.- 5. It muftbec the prayer of a righteous* man :! Therefore, Micah 2. the Prophet fought unto j God in the time of trouble, but prevailed not J becaufe they were not righteous ; for it is faid there, w£7. T>oenotmy words doe good to himthav wdketb uprightly? 6. It muft be with humilitie, and that confifts Firft, inconfefling how unworthy we are to ob- taine any thing at the hands of God.. Secondly, how unable to helpe ourfelves, and therefore t© have our eyesonely towards God. Another way to doe good to Gods Church, is, to be more zealous ; feekc unto God extraordi- narily : The caufe of the deftru&ion of a Land>is chiefly the finnes of the godly* When they grow coldanddead, and lofe their firft love, then God, as Rev.i* will remove the Candlefikke from among them, and take away his Gofpell. Indeed the carnalneffe of dead men, their prophaaenefle in , contemning of Gods Saints and his Gofpel,&c.ha- [ ften Gods Iudgements on a Land, but chiefly the Luke-warmnefTc of Profeflbrs doe it : when Ifrael, as Hofea faith, is as a cdke halfe baked. Let us there- fore rediifie our lives, renew our repentance, quic- ken our zealc, elfe fliall wee beeguiltie of the dc- ftrudion of Gods Church by our finncs. . 3. A third meanes to doegood to Gods Church, is, to ftirrc up others to take to heart the miferies of the Church, to pray, to ^ renew their repen- tance, The Spiritual! death infinm. ?5 tance. It would be cood if Minifters would bee as Beacons to give warning to others, and to fet them on fire. Thtis the old Chriftians did, as it were,makeanarmie(w4^«/ic74) againftGod, by joyning together in prayer. This is ablefled a- diiontoiHrre up others : thus they did in the Pro- phet Maladies time>Malt 3.16. Then they that feared the Lor df pake often one unto another (Tee the iflue of all) and the Lord barkened and heard fira and a Uoke of remembrance wtu written before him for them that feared the Lor d^and thought upon his TS^amtSbtZach. 8.21. there they did fo 5 And the Inhabitants of the City fhall goe one to another 3 fayivg, Let us goefpee- dily to pray before the Lor d^ and to fee ke the Lord of hoafis^ I wiS goe aljo. Let us therefore^ the Apoftle exhofts,#tf£.io.24. confider one another toptovoke onrfelvis to this good worke of fafting and prayer for the Church $ let us marke who is a likely man to joyne with us,and notlet hfm pafle. 4. A fourth meanes todoegood to the Church, is, to doe it in due time .• Jerufalem had a time to feeke God ; if then fhee would have fought, fhee might have beenefaved: And Chriftcomplaines, Luk.19. 4r,d.j. faying, If thou hadftknowne^ even thou in this thy day, the things which belong unto thy peace1, but now they are hid from thine eyes. And lb before Chrift, the Prophets of old complained of the people; as/er.8.7. Tea,theStorke in the heaven knoweth her appointed times , and the turtle, and the Crane ^and the Swallow obftrve the time of thiir com- mingfbitt my people know not the lodgement of tbeLord. F 2 The 4 Pcrfome du- ties in due time. 36 The Spiritual! death in finne* With conti- nuance T he time to f eke unto the Lord is now : Some Judgements are fudden, and have no fore- runners, as the Gunpovvder-trcafon; m fuch God lookes no: that wee fhould meet him by repentance, be- caufe wee know them not : Others ufe. lingring, jj^hasfendfeareand rumours before them, asare thofe mentioned by the Propher, £2^.22.30,31, there God expecis wee fhould makeup the hedge, and (land inthe gap before him, and fo meet him with repentance to flop the judgement* 5. The fifth meanes to doc good to the Churchy is this. Let us doe it with continuance; It may be while the newes is frefli wee will be fervent in prayer; but often the newes -altered*, and fomc- times it happens tobeegood3 and then wee leave off.- But this muft not be $ wee inuft bee conftant in this duty ? to the very utterraoft end of all; there may bee ebbs andfiowings, but it isthelaft iflue which brings ali: therefore let us contwuein this dutie of failing and praying, that wee may try that laft iflue of all. It is the common fafliion te make the affli&iens of the Church onely a wonder of nine dayes. Thir was the Jewes fault,/rr.34.io, i r. When they heard of their enemies,for a while they would pray. But although the newes bee goad, yet fiill continue as the importunate widow did to theludge, and your impertunitie will move God. Set therefore to it, and continue in Pray for Jerufalem, Ut thefe prober that love her it pcd'ce^ Ffilm. 122.6. Mourrje apart, every familie apart : It is not enough to fecarc this3 and to let the Mini- The Spirit md death in(mnem 37 Minifters voyce be to you as one th&tfmgnh with a plea/am v.oyce. Thus were the Prophets to the Jewcs, £^£.33.32. Who heard hti words ^ but dtd not doe them .-and therefore God tells them that they fhall bedeftroyed in the judgement.The divel willfufFcr youtopurpofeandpurpofeto doe this dutie, but keepes you from the execution of it,and prefent pra&i^e, which is that onely which may doe the deed. Confider it therefore, and deferre flottheprdetit doing of this dutie „• what can you doe better than to deliver Gods Church,, arrd you may doe it; althoughyoubeepoorcand defpiftd, yet being Gods Saints, Your prayers are in force with. God; zsinEcclefl? .14, 15". thepoore man delivered the Citic by his wifedome ; bee was poore and de/pifed, yet it was hee that delivered it. Others may fecme to doe much, and ftand vaunting on thehatches, but it is the Saints that doe it. If there be any confederation, of Chrift in you, if any love, any grace, any well-wifhing to the Church, pray for it / this is that I feare, you will purpofe to doc it, but will deferre it 3 but, be- loved, the doing onely God regards. Wee, when wee readehow much Alexdader^Cdfar^and the like, did, we admire them ; why wee may doe more by our prayers, performed in a right manner : if you doe it, either the Church fhall, bee delivered, and you fhall have comfort 5 or elfe you fhall fave yourownefaules. Without you thus pray, you arc guiltle of the Churches definition : The 1 horfcrften, if they ftand ftill, although they fight F 3 nor The Div^s Cunning to deferre pnen fromdoiag good Duties Ill' ^ ■ ■ . ■ 3 S 'I he Spiritual! death mfinnc. ior againfl: their owne arifiie, yc-tare guiltie of hcirdcflrucSion^bccaufetheyiliould have fought or them. The Praetor, if hee let the enemies in the gate, flee is thedeftroyer of the Cicie, be- :aiife bee fliould have kept them out : fothe Saints which flioold ftand in the breach, if they pray riQT, they deftroytlicland.- fo God faies, Ezek* 2 2 . 3 o3 3 1 . And I fought for a mm among tbem,tha t (loidd make up the hedge, and f: and in the gap before mcefir the land? that I foot* Id not dettroy it \ bat J found none : therefore have Ipwred out againe indig- nation upon them, I have conjumedthem with the ft i of my nruth: their ow new ay have I recompenced upon their heads, faith the Lord God. Becaufe hee could not finde a man to (land in the gap, therefore hee powred forth his iodignation on the land. Their not praying deltroyes the land.- The Saints and holy Prophets are the Chariots and horfe-men of Ifrael; if then thcyftandftill3 they doe what in them lies to deftroy the whole Nation : they arc not onely the Chariots, but the horfemen alfo, they are the whole defence of I frael 5 and there- fore if at theft times they be idle, they arc guiltie of the deftruCHon of the whole Church. Hence Salomon laid, An idle man is brother to htm that is a great wafler. As a Pilot, wh© for want of atten- tion fnffcrs a Ship tobeeoverthrowne, orfplita- jgainfttherockcs, is guiltie of the loile thereof: ! So the Prophet Samuel, notwithstanding the peo- i pie had finmd a great fiane.in forfaking God t© be their King, faith, i Sam,i2.2^Godforhidthatl Tfic Spiritual! death mfttmc. 39 fhould ftnne Againft the Lord in ccafing to fray for you, i and therefore it is a great finne not ro pray for Gods. Church. The lewes in the captivitie j were commanded to pray for the peace of Nabs- ckadwzzar, who was an heathen Prince ; how much more then ought wee to pray for Ohriftian i Princes ? And furely, if God fhould take avyay from you this Prince, and give you fuch an one as £lueemiMary^ you Would then know whatit is to enjoy fuch a Prince, as now by Gods mercic we doe. Therefore ftirrc up your felves to the du- tie by fifting and praying, much may you doc this way. Efter delivered all the I ewes by this jmeanes : it was not Efter s word that did it ; for \ what made the King not to fleepe that night ? how j came he t© Cwill for the booke of the Chronicle ? ;how light hee on that place q£ Mordecayt They \ had firft turned God by rafting and prayer, and j then he thus prepared the King for Efteno fpeakc. | Thus then, and by thefe meancs wee may releeve j the Church in diftreffe : And therefore if wee be I true living members, let us manifeft our endevour 10 releeve them by rhclc meanes. And thus much fer the fignes of men which are ftarke dead. Now follow fignes of diftin&ion betweene fuch as fecmetolivc, and fuch as live indeed: and thefe may be refcmbled to fuch fpirits as af-j I fume bodies to themfelves, and leeme to in- j forme them^ and they are chiefly all Civil!1 ; mea. Now they arc difcerned by thefe and the ! like fignes: I The 4° J he Sptrttuall death tnjinne, Signet of civil men that leea to hav< Lie, II but have none indeed. I j They doe net ! Grow/ They are mor ye-iby in out- ward Princi- ple* The tirit fignc is this \ t\s the Angels in Aeir aflu- mcd)>odics feemed toeatand drink e, but mani- fcftednotany effc<2 of it, for they did not grow by it ; io theft men, they feeme to hcare the Word, but they make no progrefle in ic : they may feeme to feed on the Sacraments, but tbey grow by none of theferaeanes, they ftill geeonia theft old trad. They are not unlike fomc men which eat as much, or more than others, but are never the fatter, but as leaneas ever they were: evenfo the Minifters of the Gofpeli now deliver the Spirituall food of the Word, in as great abun- dance as ever, yet whereis the fruit r* whogrowes any fitter, any better liking than before ? Wee, ("beloved) deiire not ro have againe the fruit of our teaching in your undemanding onely (although that be good,) but in your pra&ice : Like flieep- heards which would not kave their hay againe of their fhecpe in Lay, but inthemilke and wooll. And hence it is that the Apoftle Peter exhorts them, i^/,2.2. As #w borne babes te defire the fin- cere tmlke of the Word : and why ? th*t they may grow thereby. Though thou beeft never foweake at the firft, yet if thou groweft ftrengcr, it is a figneof lift 5 but if thou haft gotten no ftrength' in grace, nor no victory over your bfts,notwith- [ Handing all the meanes of grace you have had, yet wharfoever you feeme, you are ftill but dead men. The fecond figae is 3 As the Angels, though they were moved, yet it was from no inward, but from TheSpiritualldeatbm (inne. from an outward principle 5 fo thefe Civil! men3 and all hypocrires may be moved, and doe ail that good men can doe, but it is not from an inward principle, but from fome outward and by-refpeci They are like Clockes and Watches 3 which are moved by fomefpring, and therefore when the weights or fpring is downe, they move no longer : when thatfalfe end which made them take in hand the fhewof Religion, is gone, «then they will bee no more Religious. Thus leajh was Religious, but forleme by-end; viz. while lchohda lived ; and therefore after his death / againe. Some may hold out longer than others, yet at the laft all will give over, becaufe they are not moved from fome inward principle. The third is this ; As the Angels aflumed thofe bodies butforcerftine times, and places, and oc- cafions, and afterwards laid them afideagaine; fo will your hypocrites doe in fome places and com- G panies 4* They dec it bu tin feme places and company. 4* The Spiritual! death m(inne< 4- Theyipcake f i Gin tie teeth, not fd thebeart, \ia\ni conver- ted by acoun- I cry ir.amh.ir- [pcaking. paniesatfome times, they will take on them the bodies of living men, andfohave anametolive, but indeed are dead/ But come they in other pla- ces or companies, they will lay afide their bodies, i and then will be as prophaneasany.. I coifdfe, a ' godly man may bee the worfefor being in an ill companies they may bemyrie and dirty, but yet they ftill remaine fheepe .• as a pibble and a pearlc foylcd with thefame mire can fcarce bee diftingui- (lied till they be wafhed j fo the godly, doe^but I wafli them, and then you fhall difcerne them to be pcarles s but thefe Wolves, the wicked, which : onely tak?s(heepescloathingon them, comming j among ft Wolves, caft off that cloathing, and be. 1 come as much Wolvesas any. The fourth figne is this: As Angels or divels which afTume bodies, cannot fpeake heartily as li- ving men, but have an artificial! framed voyce, whichisfrom the teeth outward, not heart •> fo where there is no true grace but feeroing, it may be difcerncd f rom the fpeeches, not in the matter, but ) in the manner ; an hypocrite may#often babble more than the true Chriftiaa, as a blazing Starre' (bines asbright,if not brighter than the true Starre ; but there is a broad difference betwixt them • the one fpcakes but from the head, andtheother from the heart: for a true living man doth fpeake hear- tily and feelingly. That the manner offpeaking doth much afted others, it is plaine : Hence is that thatf /«»/«* reports of himfelfe, that hee lighting into a Countriemanshoufe, which was wholly ilh'te- The Spmtuall death m(inne* ■ liii nrr 4? illiterate and unlearned, hee confeflcrh that his hearty fpeaking of faith and repentance,&c did Co move him, that he thought that there was fbme- thing more in it than meere knowledge, and fo wrought on him 3 that by Gods grace it converted him i fo that the manner ©f fpeaking doth often afifeft where the matter doth not 5 which an hy- pocrite cannot have. And thus much for the fignes of Teeming living, but indeed dead men. Now having fhewed that all are dead,it followes , that wee fhouldfliew the meancs of getting life, whicharealiocomprehendedinmytext, and they Tuomeanes aretkefetwo: coSc:iifc. 1. To labour to fee that ye are dead, (?ct* that mredeadintrefpAjftsAndfwneSi&c.) as all men are by nature. 2 . To goe to Chrift for life, hee it is onely that can give its fo lakh my Text {hee hath quickened )$u :) It is the property of God alone to give life. Now wee cannot goe to him but by Chrift, and weemuftgoe to Chrift by faith, therefore is faith called a living faith, becaufe it unites Chrift and the foule together. Now the difficulty i$ in this, that men will not come to Chrift aad take him : fome come not for him at all, others take him, but not in good earneft ; as grafts put into a ftocke, but not fo ingrafted as to grow thereby : but when a man is once foundly humbled, then will he come to Chrift, and not before ; for till then he doth aot hunger aid thir/t after him.- but ths extreame hungry will bee fatisfied with nought but meat : G 2 as -i- 44 The Doftrtne of Humiliati.n \ Dottr. No tranflati* on to life, without sp' prehcnGcaof Gods wrath due to finnc, as 54^/i»faid,Gi'vemcdriakcorelfcI dyc.Now life coniifts in the union betwixt Chrift and thy foule : This union is by Luther compared to "fire andironunitcd, which caufes the iron to have all the properties of fire, as burne,fcorch,&c. io an humble Sainr, united to Chrift, hath all his pro- perties, though not in the lame meafure and de- gree. Nowthefe muft bee handled diftimftly : and therefore thefirft rneanes of hfe, is to fee our felves I children of wrath, and that wee are dead in tref- pafTesarjdfinnes-.; The point that henee arifeth is, That whofosver mnldbe trdnflAtedfrom death tolife> mufl firfl apprehend himfelfe to bet a child of wrath ; that is, he muft fee the race of God, as of an angry Judge,fo farre forth as it may drive him to Chrift. So that a man cannot bee faved untill heeiiath not onely a touch or two, but a true fenfeof finne, a d.eepe apprehenfion of his finnes, of death, and of damnation • for onely to fuch are all the promifes made, Chrift is onely fent tobinde up the broken hearted; Chriftca-meto call all that were heavy laden, and thofe onely, thofe he will eafe .• Peace muft be preached to none but thofe that mourne in Sion. Thereforethe Apoftle faith3 Gd. -4.. a 1 . Tell rneyc that are under the Law, dee ye mt dejire to hcare the Law i Yea, the Law is {aid to bea Sckolmafter 1 0 drive men to chrift- that is, firft there muft bee the Lawbefore Chrift can bee had; for elfe, al- though wee fhould preach the Gofpell,it would be The Dofirwe af Humiliation. 45 be contemned: therefore Chrift in his time gai- ned oncly the poore ; The pdore receive the Gofpetl: that is, the poore in fpirit. God will have his jewels of life and falvation to be eftecmed , which we wilinever doc untill wee fee 'our mifery, how that wee are in the eftate of death. As the delive- rance oat of Egypt would never have beene fo iweet, had they not beene in extreamc flavcry and. bondage firft. God deales with us, as Princes doe with their maiefe&ors ; firft they bring their neckes to the blocke, and then give them pardon, for then they apprehending death, the pardon is the fweeter and more welcome and acceptable to- them. Indeed if the queftionwere made, what God could.doe in his abfolute power ; 1 know that God might convert us and not humble us if hee would 5 hce might fay as hee did in the Creation, j Let it be* and it muft be; hee might come in a /till voyceoneiy, without fending before a voyce ren- ding the rockes ; hee might ufe lightning and no thunder j but wee fpeake of his ordinary cDurfe, wherein he will not ; for none are faved but fuch as havenotonely a fight, butalfo adeepeappre- henfion of their finnes. For the better under ftanding of this point, wee muft confiderthefe things ; 1 That there are three things whichAeepc a man from Chrift. Firft, Unbclecfc : when men will not beleeve that he which was borne ©f the Virgin Mary was Chrift and God, therefore about the proving of G 3 this Things con Adorable.- Three things keepe a man fromCb.ift, i.Vnbwkefc CO The "DoSirweof timmlmtiou. z. Ncglcft of h in ?. Vnw'illinga ncirecoparc wkh&iher things for him Tbrcc things co be let a • gain# chefe, to bring us to Chritt. Theneceffay ot a ticepc humiWaticn. this, the Apoftlcs did fpendmoft time, becaufe then it was hard to bdeeve. Secondly, Not caring for Chrift ; as thofcthat came not to theJKings feaft, they beleeved that there was a King and a feaft, but cared not for it, they regarded more their Oxeg,&c. Thirdly, Not willingneflTe to part with all for Chrift; they will nottake himuponallconditi-j ons ; they fee fome need they have of Chrift, but! not much • and fo they will forfake fome things for him, but not all .• they are loath to part with their mailer finne s like the young man in the Gol- pell, he had done a great deale,yet he would not part with his pofleffions. But to thefe three things muftbeoppofed three other things to bring us to Chrift. i . Faith to beleeve he is God. 2 . A fleight humiliation to bring us in love with Chrift. 3 . Sound humiliation^© be willing to part with all for his fake. The firftis received amongft all Chriftians, al- though it is to be feared, that many doe beleeve it but confufedly.The fecondis a fleighter manner of apprehending of Chrift,and that a little forrow wil doe,a little humiliation; But the third (which wee rauft have Bbfore wecanbefaved) to be willing to forfake all, to leaveevcry finac for Chrift his fike: and th3t wee will not doe unrill wee bee thorowly humbled, and are fully broken hearted : therefore [ firft a deepe humiliation is neceffary icr folvatiofi, I zcondly^ The Dofilnne of Humiliation \ 47 i Without iounti huroil?» ation w? will notconae ro ChriS. Secondly, if wee have not fach an humilhtica, ' chen either* i We will not come taChrift. 2 Or we will not ftay with him. . 3 Orelfe wee will natdoe orfuffer any thing for him. And if wee want any of thtfe wee cannot bee (aved. Firft, If we be not truly humbled , we can never cometoChrift,nor regard him : we may preach Chrift long enough, and no body will regard him, except they beefoundly humbled for tneir finnes : as in the Law no body did care for the Citie of re- fuge, but he that had flaine a man ^ to him onely whom the revenger of blood purfueth, is the City of refiige fweet : when the fiery Serpent had ftung a man, then he looked to the Brazen-Serpent, and never till then : fo when we fee ourfinnes and mi- fery thereby ,then I fay,and never till then is Chnft welcome. The prodigall Sonne never thought of returning home to his Father untill he few thathce muftelfe ftarvc •, whenhefaw he could no longer fubfift, then hee returned. So> when wee are fo humbled for ourfinnes that we fee we (hall indeed be damned without Chrift^ then, and never untill thenwe care for him. Secondly, Although wee. doe come to Chrift, yet without wee be truly humbled wee will never ftay with him, although wee may rejoyce in his lightfora feafon. And for the better underftan- 1 ding of this, confider the foure forts^f grounds I whfchl Wc w»)l not ftay with him. m 48 Humiliation rhc tcuriorts < f ground, Match. 13. 4 Wc will not differ orUoe anything for bin* The DoSirme of Humiliation. which rcpiefented fbure forts verf.j.) Butthe fourth ground was ful- ly humbled j| that is, they were fo humbled in a fight of theinm, that they fawthat they had more need of Chrift, than of any thing in the world, and fo would part with allfor-him,and fuffer any thing: and therefore they are faid to bring forth fruit with ^rri*wr. Others may ftay a while with Chrift, but when that comes that they preferre before Chrift, then they leave Chrift ; foruntillamancanbrxng his heart to that paffc, that he can prize Chrift a- bo've all things, undergoeall perfecutions for his fake, hceisnot foundly huB3bled,butislikethele- condand third ground. 5. If we ftay thus with Chrift, yet except wee be thus humbled, weefliall neither fuffer ner doe any tiling for Chrift. If Chrift had bidden /W, (before he was humbled) to have doae fo much for him as he did, hee would never have done it} but when he was humbled, then, Lord }w bat wouldjt thou have we doe? And the rcafon of this is apparent,if wc confider thefe things Firft, -.■■ ■■. "»■ ■ ■ ffT.- -.- mofriutmit&tion. 49 Firft, There are many lufts that doc encumber us whileft our hearts are unbr oken . fo that there isfuchabafenefleonthe outfide of Religion, that except we be humbled wee will never like it, but (hall be offended at it ; and like proud f ervants^y our wages are too little, our fellow- fervants too bafe : bud on the contrary, hee that hath once beencfoundly humbled, thinkes all too good for him. • Secondly, There be fuch ftrong lufts to be mor- ticed, which cannot be done without humiliation, that we care not for Chrift: our lufts indeed may for a while fleepe, but when 'once they are awa- ked, like^wf/S»3theycrackeatwoall the bonds ofgoodpurpofesandvowes; they are never flaine untill we be foundly humbled. Thirdly, there are fuch contrary lawes to bee delighted in, that wee caa never frame ©ur nature unto, untill we hunger and thirft afcer Chrift, and then his lawes will bee meat and drinfce unto us : for before wee delighted in the Law of the flefh, but now if we be truly humbled, wee muft delight in theLaw of the Spirit. ; Fourthly, There are [®% many ftrong lufts to bee parted from,(b many ifaack^ which every man at feme time or other will be called upon to offer up, the which if hedotfcnot doe, hee will datnne his ownefoule: yet untill hee is humbled andfliewne what damnation is, hee will not buy falvation fo deare. .. Forthcfecaufes is Humiliation neceflary in the H firft Reaf. I. Rcaf.i. Rcaf. 5 Reafa* >° The Dofirtne ofHumtltatan. ot Humiliat ©nmuftgoe bcfo cSaadi fication. rfv* fir ft place : Therefore in the Scripturethi^method rheDoftiinciisalwaycsoifcd, by the Prophets, Apoftles, and Chrifthiinfelfc, they preached ever repentance and humiliation before fan<5H£cation and jdftifica- tion.- This was Chriftsorder, as you may fee, L uke 4. Thus did Ttytbanmxh Davidjtxc laboured to bumble hinfi3 before he told him God had for- given him* Thus did Jotiati Tet forty dayes and Nini- vebjhdbe dtfiroy^Un. 3 .Thus alfoGod dealt with Adam in Paradise, he intended to reveale umo him I the profiles of -the > Gofpell, and yet at the firft I hee ftrikes him downe with terror that made him hide himfelfe, then he told him of his finnes, and after all reveales the Gofpell unto him, m(Tie feed eftbemman faallbr eake the Serpents head7 Gen.3.) Thus dealt Peter with his auditors,. Atts 2*38; 3?. Repent and be baptized every one of ym^c. Thus you lee that Humiliation is fo neceflary, that without it there is no falvation: Let us come in the next place to make fome Vfe ofit. Therefore (my brethren,) feeing this is fo, con- tent not your fclves with morality and civility, except you have more in you than nature can give you-, nay , except you be all new, not patched up 5 as 2 C?r. f> Except you tee wholly changed and 1 cad intoa newmould, being firft broken by humi- liation you cannot be faved. Try therefore whe- jther now yeu doe that that others will not doe 5 wherein eife doth the power of Religion confift ? Try whether you have denyed your /elves, and throughly maruiiedyourdeareft Iuft, andwhatfo- ever: The DoSinne of Humiliation* 5* ever the flefhdefircth: and whether you bee ficke of finne I regard not what the world prizeth, - la- bour you to haveyairr hearts broken , el/eyou may pray, be charitable and loving to others, and with tfw^makeaconfcienccof many things, yet $11 will (tandyou in no ftead, becaufe it commeth not from an huaoble heart : for be it never lb holy a duty \ never lo conftantly performed, except it comes from a broken heart, Gad accepts ic net.- So the Prophet David&ith, P/4/.5 1 . 1 5, r 7. God careth not for Sacrifices, (and yet they were his Ordinances as well as our prayers,) onely a bro- ken heart was pleafing unto him ; and therefore whatlbever you have done from a broken heart, is accepted of God. But here Satan deceives men with gilded things • namely, formall performance of holy duties, which when they need them (as in the day of death or trouble) Itand them in no ftead. As often hee coozeneth Witches, in giving them money to doe fome murders, they laying up j the money, and when they have need of it, going | to fetch it, have foundnothing but dry leaves ; E- ,: ven thus will all the holy duties wee have perfor- med from an unbroken heart faiie us. They are like Glowormes, they gliftcr greatly in the darke, simile. but when ance the Sunne comes, their light is no- thing. So Paul, fc^forchee was humbled, hee ac- counted himfelfe a godly man, and none better thanhce ; but afterward, bee was vet worthy (as he faid) to be counted an Apoflle* Therefore deceive not your fclves any longer, for nothing is more H 2 dan- 5* 7 be Do firm lof Humiliation, Three qucfti- ens. True humilU lion confifts I dangerous than an unfoimd heart, therefore" take heed it deceive you not : if you never have beene humbled, now labour to be humbled \ for it was that that made the Publican to be juftified rather than the Pharifie, becaufchee was humbled and the Pharifie was not ? and indeed none are further from falvation than thofe that conterft themfelves with outward formalities. . Now in Humiliation, for our fuller under- (landing of it: I will cxplaine thefe three que- ftions : i \ Wherein Humiliation doth confift. 2° What4qnde of forrow is requiredin this Humiliation. 3 How we fliall know whether our forrowes are true or not. The firft queftioa is, Where inconfifts this true Humiliation t Ianfwer, Inthree things : i. In feeing your life to abound with a£uall fitanes,then in looking into your heart aad nature, lfw lacuna \ w^ich is wholly corrupted, and the root of all e- in finnc. ( vill , and wherey our corruption is ftrongefl^as fire in the root. Many labour to excufe their finnes from their nature, becaufc that that is prone unto it \ but that makes the ir caufe the worfe, it increa- feth their vi Idnefle $ for, why^aft thou foeh a na- ture, and doft not eurbe it ? Befides, their natures areodious to God, though they never fliould breake out. ; asa Serpent is odious unto us, though he never hurt us. . Further, confider, haft the: ret made I he Doffinm of Humihdttoo. 5? Incchfidering that there is nothing good in tftcc, made thy nature worfer* Every fmne thou haft committed iaakes itw©rfe ; foraduall finne doth more iacreafc the cuftome and habit of finne 5 fo thatbefides^/d«v finne, thou thy felfeart guilty of corrupting thine owne nature. 2. In considering that there is nothing in thee thatisgoqdat all 5 fo the Apoftlefaitfe^w.yaS. Fir I knmthatinmeedmllttbne good thing: and, GaL3.2t.The Scripture hath concluded all (not only meri,but things) under finne. Men thinkewell of themfelvcs,becaufe they faavemueh good in them s but confider with thy felfe thou haft nothing good in thee at ail * Can good fruit proceed from an 111 tree? 3. In fmking thy heart with an apprehension ofdeath,hell, andmifcry, dueto thy finne j then wilt thou find thy felfe in a. raiferable cftate, and canft not chufe but bee humbled, when in confidc- ration ef thefe things, thy heart fmices thee, as Bcltbazzarsdid hfra. And fo much for the firfi queftion. The fecond queftion is, What kinde of forrow is required irvthis Humiliation ? Ianfwer; Not tfhofc violent flashings of for- row, which for a while amaze like a land-flood.bu: it muft b^this : Wh^nthy judgement isenlightned to fee thy InTmiting thy hsartwith an apprefeenfion ofGodscurfe Anfal What for row is required to true humilia- tion, eftate, .and the judgements of God hanging over thee \ 5nd after- thh: convincing^ then thy affc- 1 s *re ftirred to maurne for chy finne. If the i judgment bee fully convinced, the affofiions will In H 3 follow: (T H The DoSiriM of Humiltation. Sstf-i How to knew tiuc ibrtow. How trucHu miliationdifa fer^ from 03 thcr forrow. I In the rife* fUlow : therefore in Scripture, when any is uidto be humbled, inthofe places is fhewed that thai afte&ions were fhrrcd ; as wee may Tee, Afts 16 . in the Jailor : and of Peter ^ it is fliid of his converfion, Hewent-eutandwept bitterly : Soalfoof thpfc,^^2.k isfaid, T'hcy were pricked in their hearts : fa the ground of their forrow is the con- vincing of the judgement, which workes upon the afiedions^ therefore Chrift faith, The Spirit [ball come toconvweetbe werldef JiMe\&cJob.i6;$.Thc other lorrow Rot arifing from this coovinciog of the judgement, is buta paflion, and fo is ftreighr gone; xhisisanaffe&ion, andfois more perma- nent although it is ftiller, as the deepeft waters are erer ftilleft. And.io much for the fecond que- ftioh. The third queftion is, ^o\v fikall he know whe- ther thefe forrowes of his be true or no : To this I anfwer, There is an Humiliation not deepe enough, a fleight Humiliation • and there is another to6 deepe, which fo drownes us in forrow that ir tales away all hope of falvation3and brings defpaire, fuch was the forrow of ludat and A chit o- pkcl: but the third and true, is an iadifferent be- twecneboth .* fometimes there may be an humili- ation and no grace, as there may be a plowing and nofowing.But true humiliation differs from other forrowes thus: Firft, Inthe rice of it : both a godly man and an hypocrite may, firft, bee wounded with Gods wrath: fecondly, define frecdome fremhellj but into The DoMrim of Humiliation, 55 2. In the conti- nuance. Boupoa Corifi Simile, into the godly. God cfothinftill gracious feeds, , whereby heeis humbled for finne aswellashcil, ' and defires grace.a$>well as mercy ; But the hypo- crite onely defires mercy and freedome from thefe torments, and therefore when the terrour ceafeth, his holindfe and defire of goodneffc ceafeth $ and fo being eafed from torments, he cares for no more: 'but the godly heedefires to bee joyned toChrift, and to have kis lufts mortified. Secondly, in the continuance of it : bypoeriti- call humiliation may be longer or fhorter, but it is never coaftaat, it doth vanifh} but true humilia- tion doth laft all the life long. The feumiliatioa of hypocrites is like iron, which while it is hot in the fire> ou may fafhion k which way you will, but when it is once out, it is prefently ftiffe againe : So Pharaoh, as long as Gods hand was on him,hee \ would let the people goe, but as foone as the fire of afriidioa was removed, his heart was hardncd; fo was Ahab and SauL But in true humiliationGod takes away theirdn heart,& gives an heart of flefli, fb that although it i^iay be brawny a little, yet ftill it is flefh £ Hypocrites fo long onely as they ate under the judgement, are foft 5 but the heart of the godly is alwayes foft, Thirdly, by the fignes of brokenncfle of heart t N«W brokenneffc of heart 1. Healcsourlihaes- Fhfly.the beloved, the matter finne, and then all theie(t: other humilia- tion skinne over, but cures not; k flops the ftreame I '. Healcsour for a while, but it breakes out againe 5 it may caufe J you 3. By the figncs and effe&s. Contrition of i heart. 5* Ibe DoUrmoj Bnmihatiou. wiie* liltcaufeth ' love to Chrift Signs to know whether we JoveChnft i. Obedience I bedicnce you to make many purpofes to leave the finne^yea, and to leave it a while, but you will returne to chemigaine;. whereas if one bee truly humbled, bee is ftrongcr againft that beloved fin than againft any other 5 not but that hee hath ftrong inclinati- ons to that finne, but hee is more ihye of it, and fhuanes- the occafions of that finne, becaufe hee hath fully feltthcftnart of it, and hath by his hu- miliation feeae that finne more than any other. Now after the beloved finne is once healed, then xhc otherfinnes will fooae be healed j as ina cloth by.wafting-ouc a deeper ftainej the fame labour doth wafh out leffer ftaines. i, Itcaufethiove of Chrift: So Aiary Magda- len^ becaufe flie .was humbled much, and faw that Chrift had forgiven her much, therefore &e loved much. SoPW, who was much humbled, ever exprefled a fervent love to Chrift, as wee may lee, Acts a. 13. where hee faith, having beene per- fvvaded by his friends not to goe to Jerufalcm, lam ready Mt to bee bounds but atfo to dye for the name ofthehordhfus : as who fhould fay, I feare no- things becaufe I care for nothing but Chrift. So alfo, a 0.5.14. hee faith, The love ofChtifi con- (irainetb mee : and^thereforc when by humiliation wee fee what Chrift hath done for as,we thinkc we can never doeenough for liim. Nov^yeumayknowif you love Chrift ornot, J by theft fignes.* Thefirftfigne toknow theloveof Chrift,is O- Hce that loveth Chrift, keepeA his Com The DoSkme of Humiliation* 57 Commencements, and they are not grievous unco f him. Thefcondfigneisthis; If you love him., you fliail finde in your heart that you love hirn ; your heart will be carried towards him 5 as I can tell if 1 love a man, for then my heart is carried to wards him. The third figne to know the love of Chrift, is tkiss Itcaufeth metoefteemeof fpirituall things, tbprizethematanhighrate, and oeffer things lit- tle worth .- for when a man is fbundly humbled, aske him then-what he defires moft,he will anfwer, Chrifl: and Grace, and that his corruptions may ceafeinhim; as for outward things, hee paffeth notforthem.: As a man that fees he muft dye, hce cares for no outward wealth, take you that, give him onely the pardan of his finnes. The fourth figne of the love of Chrift, is this 5 It maketh him content with the meaneft conditi- on. The prodigall Sonoc,when he was humbled, fo he might be in his fathers houfe he was content 5 he liked the meaneft condition, even to bee a Ser- vant ; 1 am unworthy to be thy (onne^ make me as one of thy hired fervants.) Luk. 15.21. So Paul, after he was humbled, thought himfelfe unworthy for "the Saints company, and that not for a fit onely, but j even ever after he ftill cryes out, ; amumvonhy to IbeanApojlle. Thus T^aomi^ returning home to her j Couatrey, laid, [he wentontfull^ and yet had no- \ thing but her felfe, fonnes, and husband ; fheeac- counted any thins; too much for her. I If a man once lAffeflioii 4 The light prizing effpi. ritual] chinas. t'Cottentecf- ncflcwichtfcc meaneft con- dicion. r >8 The DoElrme of tiumUtaiwn f.Feare teadmg ofof- Gocu once come to be verily perf waded that hee is wor- thy to be dcilroyed, heecan with patience beare any lofles and croflcs 5 for thefe are nothing to death, which he knewes he hath deferved ; there- fore what impatience foever thou haft, lo much art thou fhortof true humiliation. The fifth figne to know weloveChrift,is this* It makes us fearefull of offending God .• tender- nefleof confeienceis ever according to the mea- fureof true humiliation $ for by how much the more we are humbled, by fo much doe we feare to offend God, and labour to walke obediently on- to him, Efdy 66. 2. the Lord faith, T$ him wiHl lookt that ufoore and oft cwtriteffirit > andtrembltth at my Word : If thou art of a contrite heart,thou wilt tremble at his words s that is, at his Com- mandements; fuchan one feares to breake any Commandement, he is fenfible of the leaft finne : Hence it is, that Prov. 2 8. 1 4. feare is oppofed to hardne fie of hearts Htfpy is theman thdtfeareth al« xtd^but httbatbardnethbii htdtt [hd£ fAlli*temif- chitfc 9 Now the oppofite to hardneffe, is broken- neffe of heart, but feare is oppofed to it becaufe it is a figncof brokennefTe of heart. Now tfaisfear- fulneffe ftands in two things ; 1 . In a facility to bee convicted of any finnc ; for hee that is not thus broken in heart, ftands out with God5and will not yeeld unto him. 2 . In a feare to ofiend God- for when he is once convinced,hc labors to doe according to his know- ledgejand then is afraid to difpleafe God, cither 1 In The Do&rine ofHumliAtion. 59 & The finding of fwccmclfe in the word cf God. 1 In committing the leaft finnc; as Mofes wouJd not leave the leaft hoofe behinde him 5 and as lob feared left his (onnes jhonld have finned in hearty lob 1. 4. Hee was fo truly humbled, that he would not facrifice for his o wne finnes onely, but even for his ionncs alfo, and that the leaft,thethoughts of their hearts. 2 In omitting the leaft good duty, or doing it formally; which thing the hypocrite cannot doc, becaufe he hath aot this tendernefle of conscience. The fixthfigneof the love of Chrift, is this 5 1 1 makes Gods Word fweet unto us; as it was to Dai>idy Sweeter then the honey ^ and the honey -combe : Crummesare fweetto an hungry man; fo if a I man hunger after the Gofpell, hmllbefaeet unto htm, Indeed if the Word be fweetned with hu- mane Eloquence, it may be fweet to ©ne that is carnall (Tor fo it is pleafiog to nature,) but if the purer it is, and the more k is feperated fromthofe gaudy flowers; if the mere piercing k is, the tweeter it is to us, thenitisafigneof a broken heart; for it is a reproach to thofe that have not a broken heart, andfoit cannot be fweet .• as wee may fee, ler. 6. 10. where the Lordlaith, Behold, their eare kuneinumcifed^ and they tannet hearken : behold^ the Word of the Lord is unto them a ref roach , they have m delight wit. And againe, the Prophet faith, ler, 15*1 6. thy words were founds and 1 did eat them, and thy Word was iimo mee the icy and reioy cingofmine heart : It is joy and re joycing to thole I „_— _ 1& ^ 7 o ,f [pint. The DoEt\ tmiihati n. Q&icc!. Humiliation char.geth our naurc. £™M I that have a broken heart, as the Prophet had : nay, chcflvirper it is , the more they delight in it. ' The fevemh figneofourlavc to Chrift, is this- Itcatfothmcekn ffeoffpirit. The [pint that dwel- letb tnns (before we are humbled,) Lnftetb after en- vy, lam.q.j. now every naturall man is fo^ but he that is of a broken heart envieth not, he fpends his anger on himfelfc, and lookes totiis owne offcn- !c( sib much, that he regards not others. But.fome man will here bee ready to objeft | and fay, My nature is hafty, and I cannot fup- jprefleif. To this I anfwer, Itis true > every one by na- ture is a Lion- but grace when that comes, it turnes us into Lambsand raeeke fheepe. Luke 3. 14 . John cryes in the wildernefTe, Prepare the way oftbeLvrd, Crc. but how ? by Humility: Every high moun- tatne and bill (ball be digged d§wne .andtbe creeked JhaU he made fir eighty and the rough wayes JhaU bee made [mot b : Humility, which prepareth for Chrift, diggeth do vvne thofe high mountaines, and maketh plaice thofe rough wayes. I deny not but that fometimesSods child may have a paflion ofanger, yet the peace of God rules in his heart, although that fometimes breakes out as -a rebell, but it dwcls not in him : Chrift is meeke3and fo are all his. And fo much for the third queftion. Now to proceed further ia the explication of ^Humiliation, and come to the fourth queftion, which is this* Whether this Humiliation muft bee in all men; o 3S The Doftnne of Humiliation 61 as well in thofc which are well educated, and hate fallen into no groffe fiancs, as in o- thers*> I anfwer, yesv it muft be in all, even* this great M», Humiliation here fpekea of,, elfe.Ietthem goe ne- I verfofarre, c!«ey will in the end fall , away ; and . that is the very reafon why fo many Profe(Tors,t ha t have given up their names to follow Ghrift, fall a- ' way, becauie they were never hambled found';/ ■ forfinne. j Yet there is this difference betwixt the hu- miliation of one brought up well,, and a groffe finner: i. The filth of fianeis not Co fuddenly revea- J led to thofe that have beene well brought up, and j have fome knowledge and therefore they are not j fo fuddenly fmitten,as to thofe that lived in ig.no-: j ranee all their life long : thofe that have a light on j the fudden, it prefently amazeth them ; even fo God ftrikesdownefuddenly-tke groffe finner, and amazes him with a more violent forrowand humi- liation,than he doth the other, • 2. The Joy is not io hidden, norfteflung,.nor fenfible in him that hath more knowledge j the medicine is knownetohim as fooae as the wound : he knowesChrift a Saviour offered up for all that are wounded for finne,, and k foone as hee feeles the wound,he applies the medicine 3 fo is not, his trouble fo irkefome, neither being delivered harh he fuch fenfible joy : For' -in(hnce,Suppofe'a m~n bee ia the way. wounded among theeves, and al- [2 • \nt\ <° *y 7T* jThedifferencc j ofhumiliauon :in one well c- ducatedanda gtt& finntr, I it, w fcl Ibe llottrmeof Hwmhatiou. gstsfi.y >. Thcleaft dee grce or hurai. liarion will mVc us count firubc grea- ter evil!, Cbrifhhc great* ft good A mans con* v.rkvflcon- (iftsinthicc things, moft killed, fo that heefaw no meanesef life ; if one, a friend of his, on the fudden fhould fte$pe forth and helpe him, hee would be more feiafible of it, than* fuchao one as knowing before he fhall be robbed, getteth company to goe with him, and fo efcapes the danger. And fo much for the fourth queftion. The fifth qucftiort is this, Whatis the leaft de- gree of Humiliation that muft bee in one that will be faved ? Ianfwer, it is fb much as will bring us home to Chrift $ that is, fo much as will make us ap- prehend finne tobe the greateft evill in the world, and Chrift to be the greateft good ; fo much as will enable us to make finne our chiefeft forrow, and Chrift our chiefeft joy .* when wee doe fo, thenwhatfoeveris offered wenegled for Chrift, andpreferrehim* Thence is it that the Churches are faid to reiojee in Chrift with toy ttnfpeakeXbU and g!orioMyi Pa. 1.8. For when wee apprehend finne to be the greateft evill, and by Chrift to be freed from it, wee muft needs rejoyce unfpeakably. For wee arc to know that our €onverfion confifts in three things: i. In being foundly humbled, fo that wee fee finne to be the greateft evill in the world. 2. In ftedfaftly laying hold of Chrift, andbe- leeving in him, fo that wee will not part with him for any thing inthe world. 3. Inanewneffeoflife, walking in obedience to all his Commandements : and therefore Chrift faith The DoSirme of Humiliation, 63 faith, lobn 1 6. He will fend the Comforter to convince the world of jitine^ and righteoufncjfe : fiif^to bum- ble for iinne; and. in this aifo there are degrees; for here one may be humbled more than ano:her, and fo thirft after Chnft more ; but the more wee are humbled, the better wee are humbled > k is a fignc God hath a greater workc to dos by us, when we are thus humbled: It is a great fault in us that we are prone to thinke that we are humbled enough, andthat our humiliation at our firtt con^ verfion was enough -, no (belovedj our humilia* tionmuftnotbe likea land-flood, that runnes but for a little time, but like a fpring running con- tinually ; for all degrees in grace, depending on God, notification of ourlufts,&c; depends on the degrees of our humiliation 5 and hee that is the mod humbled , would be much more if he fa w himfelfe to be the better. And fo much for the fifth queftion, The fixth queftion is this,How (hall we come to be thus humbled ? I anfwer, By the Law $ for though the whole act of our humiliation is wrought by the Lawandthe Gofpell, Rem. 6, yet that humiliation which I now urge, is that legall humiliation which is wrought by the Law : by the Law, I meane not only the ten Commandements>but the rectitude ef our perfons to the whole Scripture, which is the expofirion of them : Firft,confider therefore how much perfecti- on Gods word r~quireth,then how (hortyou come of that perfe&ion > this is one meanes e • I Anfa* The Law the onelymeone.- of buiMli-itio 54 Obieft. Anfoi The fpirit of bondage,what and why re- quired to hu- nuiiacioQ. ObieSl. Anftv* Howaftliai- ens and the La* concune to humiliation The Do fir me of Humiliation. I but foriie man will bee ready to fay, I have done what I could, and yet 1 am not humbled. To this lanfwcr, it is not the Law alone that muft humble us, but it muft-bec joyned with the fpirit of bondage • foras to make the Gofpcll ef- t'e & uall there is required the fpirit of cpnfolation, andafaichtobsleeveit i To to make the Lawef- feduall there is required thefpiritof bondage, and faith proportionable. The fpirit of bondage' is that which enlightncth us to fee the bondage wherein wee are by reaion ©four finnes, and then is required a faith to belcevc the threats againft thofe finnes -5 for faith is required to beleeve Gods threats as well as his promifes; %th in the generall being nothing but a lifting us up to fee what nature cannot : for when the uncleane perfbn is threatned he is not moved becaufe hee beleeves not. But here fome man will bee ready to objeft and (ay, Affli&ians often humble us> therefore it is not the Law that doth it. To this I anfwer, Afflidions,astheplow,raakc way, but it is thefredof the Law fowne in our hearts that mult humlpleus .* indeed thofe notions, which they had before, are in afflictions. made to feeme otherwifc then before : but we mu(t take heed that afflivflionscaule not worldly forrow, for that is the applying ofthecorrofiveto a wholeplacc. Now you muft know that there is an extraor- dinary humiliation which God at fome times woikcsin fome men *, we .urge not to that, (God workes The DoEirineofHumili&tioni. 65 Fivcnseanes cohumiliano., I, Af canes, to confides: cur cftaccs. ' r. workcs that irt whom he pleafeth,and inteadeth to make extraordinary,,) wee urge to the ordinary humiliation, Now themeaaesto attame that, are thefe five : The Srft meanest© attaine humiliation, is. To enter into aferious consideration of ourefhte, as the prodigall Sonne did* heeis faid,Z,/*£.i5. to come to himfelfe^ and conSder that his father had e- nough, and heeftarved. So every one of us fhould doe: confider, Firft, thegreatnefleof thyfinne* in particular, and make Catalogues-of them. And then fecondly, let our a&uall finnes - leade us to our corrupt heart, which is the root of all. So God dealt with the children of Ifrael, Deut.S. 2. whereitisfaid, God led them forty ye Ares in the wilder nejjt^to humble them^ and to f wve them i and to know what was.in their hearts , &e. Hee himfelfe knew it well enough,bat by their finnes hee would make it knownetothemfelvesand others.* So al- fo Goddczhftkh Hcse/cias^ Chr0n.3z.31 . where itisfaid, God left him> totry himy and to know all that was in hishnrt. Hezekiab had a proud heart, and God lefuhim to himfelfe, not that God might know what was in his heart, but that hee himfelfe might know. So God telsthe Ifraclites, Ezek.36* 31. Tee (t'dll 'remember your orvve evill tvayes7 and your doings that were not good * andfhaS loath your [elves in your owne fight for your iniquity \&c* Thirdly, Having thus confidered your finnes, confider Gods wrath,.and the certainty of it $ the K wuath 66 The Dcftrme ojHumtiiat$.nt a ^V/eancs,to fuftci ibrrcw u abide on us wrath of a King is the meffirnger o'f death, what then is the wrath of Almighty God * even as the power of God is more than the power of man, fo is his wrath alfo : as long as he lives, fo leng will hepunifh theeinhell. The confideration of this made Mcje s breake ou^PfaljoAnd fay, Who knotves tlit power of bis wrath? Paul is in great heavincfle for the Jewes,ifa/».9.Andas God fhewed his Almigh- ty power in making of mao,fo will he in dSftroying andpunifhing. And this wrath of hisfhall fall up- on the moft feafible part of man, viz. the f oule, which as it is capable of the greatefl meafure of (joy, fo is. it capable of the greatefl meafure of griefe. What is God but infinite I what is his wrath •but infinite? under it thou fhalt rnoft wifti for death, which now thou moft fearefr. The fecond meanes to obtaine Humiliation, is, to f by a great while on this consideration, to fuf- fcr forro w to abide on our hearts ; for it is the oft and ferious confidcration that effe#s this ; and therefore* wee maylearne fomething from Satan, when he would drive a man to defpaire,hc oft puts thoughts of Gods wrath due unto our fianes into our mindes, hee holds the objedl clofc unto our mindes, andfo lettethusthinkeofnothingelfe.lt ; is thefrequcflt and ferious consideration of thefe things that humbleth us: This was that that hum- bled Dwvid^Pfal^i.My ftnne was always be fort me: sfo, lam 4. 8. Cleanfeyettr hands ye fmners yand purife \your hearts ye double minded: How is that done? \verj '.9i.be affiiffcd andmeurne : all waveringnefTe ! and The DoShine of Humiliation* £7 and inability comes from the corruption ofthc heart, and therefore cleanfe that; and the way to cleanie that is ta be humbied ; " and the way to be humbkdistoiequefieryour felfefrom allcarnail mirth (though elfe lawfull) and itey on thefe con- siderations. The third meanes is this 5 If you cannot fee fianein it felfe, labour to fee it in his etfefls. All miferies which you feele in your felfe, or know in others^ are the fruits of it; and this will make you fay, it is a bitter thing to finnc.- fo Peter in his fc- condEpiftte and f eeond Chapter, by this effedi ag- gravates firine, where hee fliewes it wasforfinne that the Angels wcrethrownc do wne into hell, that the old world was drowned, that Sedom and Gomorrah were deftroyed. The fourth meanes to attainc humiliation, is, to make thefe evils prefent before us by faith : as in 3M opticke glaffe, thofc things that area far off will fecme neereto thofethatlookcmit; fo thefe by faith ihould feeme at the very doore : it may be the notconfidering therrt*as prefent makes them not ; affbft you . for what is afarrc off, although it be in it felie fearefull,yet is not feared,ar death, &x.thcr- fore fet hell before your ty^ and lee it as prefent before you. Make prefent unto yoa thefe two things : I Allfinnes paft : a thing that is paft us will fceme fmall unto ws, though it be as great as c- ver it was before, and fo doe our fianes to us : we ufually doe as men that leave fomething be- K 2 hind ' ■'■■ ■ 9 3 Meanes. {«efinncuiir.! etfefls. . * ^Meanes.to make thefe e. vils prefent by faith. Two things ought to be preientbe* tore u* 68 1 he Doctrine of Humiliation. cMsanes, I o cake heed offtuUs. Eight fliifcs whereby men think to keep off judgments i. Civility. hinde them, when they are far gone they thinke it is but a little, and therefore they will not re- turne for it ; fo we being farre offfrotn oar fins, they fecme little unto us, but we rauft remem- ber the day of our iniquity. Ltt us therefore make them ouijinnes prefenr, Codheefteemes them as great as ever they were, let us doe fo therefore, let them feeme abominable to us : thus did lob poffefle the finnes of his youth o Things future: as Gods judgements, which are neere at hand, and lye at the doore, as Godlayes to Cain, although they feeme to us*a farre ®ff: But this is Satans cunning t© deceive us •, he is as a Painter, who by thecollufion of colors makes things feeme far off which are nigh ; fo he makes Gods wrath which lyes at our doore, feeme a farre off, when as it may bee it will light on us theRextday. The fifth meancs to attaine Humiliation , is. To take heed of all fuch falfe flhifes whereby you may feeme to keepe off the blow of Gods law from lighting on you fwee are never moved with thefe confederations untill all fliifrs arc remo- ved, fo that we fee nothing but death, and then we tremble. The fhifts by which men thinke to keepe off the blow of Gods j udgements,and fo with-hold them- felves from being humbled,are thefe eight .* i Civility •, this Gloworme of civility fo glit- tereth in the darke, that wee thinke it to bee a true ■fparke of grace, but where the fpirit fhines, wee ^ ftail The Dofilrwe of Humiliation. 69 i Formall performance ofholy duties ffiallfindeit falfe : and as the Divell deludechi Witches, in giving them leaves inftead of filver and geld, fodoth hee deale with th£ehere 5 for except there be a fupen&turall frame of thy heart, thereisnocaufc of comfort notvvithftanding all thy civility .- and therefore thou muft bee fare to have foracthiag in thee more than nature, for civi- lity will not bring to heaven. * 2 Formall performance ofholy duties 5 as praying,reading,&c. thatpuffes men upland keeps them from humiliation. If you either omitted them .altogether , then your conference woald checkeyou; or performed them well, then your heart would be bettered, and you would bee hum- bled .• but this formall doing of them keeps the heart deadand fenflcfle. Remember therefore that nofacrifice is acceptable to God, but that that comes from a Broken hcart^Vfd^ 1. 3 The badnefle of your nature ; you vyould doe better, butyournatur§isfobad that you can- not. But remembe^firft^That that aggravates your finne; andGodlikes you the worfe for that, and will the hardlier pardon you ^ even as wee our f:lvesare readied to pardon an offence in a good nature. Secondly,your fclfeis the caufe of the bad- neffe ®f your nature: God gave you mAd&m a good nature,butyou have loft it,andfmce by many finnes have made it worfeby farre. 4 Gods mercy: hee is mercifull, therefore you 'Godsn willnotfeare : but what if hec be mercifull, heel ' calls aot thee, thou art not burdened with thy 1 K $ finnes,! 3 Badnefic of nature. Two cautions I 2. 7o The Dottrme of tiumltatnn. j The mailing c.r.fcicnce of «5Thc^eky ofexecunng v-flntKSj he calls cnelyfuch,0»*£ 0/^0 mseallyetbdt ' are k and I know not a mere miferable condition than this is: iris amoft dangerous figne thou art or- dained to death, when thou art thus let alone un- punifht ; As we ufeto fay,when men are frequent- ly ficke there is no danger of death, but whenthey never have beeneficke, and at length fall into it, it is very dangerous;foit is to bee feared, that when once God beginnes with thee, heewill make an end, as -hethrcatnedto Hepbrtit and Phineai 5 hee will fo ftrike, that he will not ftrike twice ; fo that nothing can be worfe, than for a finner to goe on without trouble. 7. Men Simile. The Doiirine of Humiliation. 7* ObS 1\. 7. Aden judge their eilates and finnesia zfalle ?7Afa;fecpi baliance of opinion: none (fay they) thinke ill n]?n of lhtir ofthem, but a few that arc more precife than wife. I Butconfider, 1 That Minifters are ©nely the men by whom j Three Cautl- yebeleeve,not whomyefhouldbeleeve: take our words but fofarre forth as they are proved unto you by Scripture ; and if they be true, then £al: tkough few be of that minde) yet you ought to belccve them, 2 Confwter whether that latitude of Religion which thou ftickeft unto, and hoped to be faved by, will ferve thee on thy death- bed3and at the day of Judgement. 3 Confiderthatltisthepartof holy men, and of none elfe, to difcerne which are the wayes of God .- everyoneistobebeleevedinhis owseArt, therefore beleeve them. Men thinke that it concernes onelyforaeto bee holy3as Minifters.,&c. and not all. I will anfwer fuch With the faying of lVifedome> The rvay of godli- neffeismhighf&t -a foole: Ifthouwert wife, thou wouldeft thiake it concerned thee alfo. Now I befeech you (brethren) humble your ftlves, and fo much the rather, becaufe now the rimeandneceflityof the Church requires it, now while fhee is thus in her. mourning gowne feeke not after your profits and pleafures>, drinke nas Wing in bowleg, ufe not now the liberties that 0- therwife lawfully you might. Remember that' laying of Vriahyi $am. ilii. The Arke^ndlfratl^ avd 3 3 An opinion thitfomc thou'dbeho- Jy/dndnotail rfi,. 7* The TZo&rMe of 'Humiliation. indlndah Abide in tents ^ndmy Lord Ioah^nd the fer- Vdnts of my Lord areencawpedin theonn fields $all I then coeintornjhovje to eat and to drrake^andto l)cmtbmywif€< &c. And doc as Darnel did^bap. 9. Now pra&ifeall the parts of Hwmiliation,now Gods Church needeth it ; alchough you year (elves were free, yet humble your -(elves for the fmncs of others 5 continually pray to God for them. Remember what God threatneth to thofe, Efa.2 2. iz. that when he called to naourning,thcy followed their pkafure ^ hee faith, Hee will not forget it to the death: fo, Efa.66.+. Ged is angry with allthat negleft this' duty,, and will not bee ftirrcduptoperformc it $ but thofe that doe call onhimhewillheare. The unrighteous Judge , Luk. 1 8. was overcome by importunity, and then much more will God if wee humble our felves : as mm- dccay^Eftcr 4.14. concluded excellently, Their de- liverance ft a fl arife from another place ; fomay we-, then certainly the Church (ball ftand, a-d Anti- chrift (kill fall, as a mill-ftoneinto the fea, never to rife tip againc. I grant he may rage very farre, he hath raged farre already, arrd how farre more hefliall ragp, God onely knowes ; ) et in the end, certaine it is he (hal fall,and the Church (hall ftand Let us all therefore be humbled, you which have notyctbegunne this humiliation, now beginne ; and yee which have bgunne, bee ftedfaft therein, [knowing that your labour fliall notbee in vainein theL©rd. The nextthingtobc flic wc?3 after this do ftrine rhat Mefcy to befoundin fhrifl. 71 that wtaredeadinfinne^ is the mea&es of reco- veriag our life,and that is by Chrifi^ as it is in the Text (You hath he quickened that were dead}ejrc.) £fo,thar is, Chrifthachdone it. Hence learne this doftrine ofcemfort, as a refreshing cordiall next after the bitter potion of humiliation : That, Wh&foever mil come to Chrifl^ way come andfnde mercy ^ Rev. 2 2. 1 7. Wbofotver will, let hint tafie of the waters of life freely. Here I will fliew, 1 What is meant by will (whofeever will) that is, hethat will receive Chri ft; with all his con. ditions, to bee his Lord and his Ruler, &c. Who! oever will thus take Chrift hee may : if wee Would take Chrift before wee were hum- bled, we mightjbut till we be humbled wee will nottakehim.lt is Chrift that gives life3 but till we be hungry wc will not take him and spfc him *• the Sunneenlightneth, but the window lets it in ; Chrift gives life,but our hungring.afcer him .makes us eat him, which wee will not doe untill ,we be humbled. May comt u chrijf] that is, receive hi m, Doc7r.3< 3 Things in the Do&rine. * Taking of Chnft. and beleeve in him , it is but laying hold of him wheG hee feeshemuftperiih, as a man that is falling into the fca3 cafts himfelfe on a rocke, and there will lye and reft ; fo wee feeing wee muft periih without him ; we clap hold on him, and will not leave him for any perfection, or. pleafure. 3 Whomever willj Itisgenrally propounded, L for Simile. 2tayinghold of him. Simile. ; -flimsy cqjpe^ind take bim. 74 Mercy to be found in Ghrifl. for Chriftis a common fountaine, heethat will, may come 5 As loim 7.37. }fan^manthirfiyUt him come unto mee arrddrtnke : be that beleeveth in mee, as faith the Scripture, cut of-bu belly Jhall flow living waters: and againe,/^.3.i6. Gcdgaze I his o^elybegotten Sonne, that whojoevtr bekevedin I him 3 frouidnotperifhy but haveeverlaftmg lift. As I the old Adam was a common root of finne and I damnation $ 10 is Cbrift,the fecend Adamy of \ grace and falvation: as at theye^re of jubilee^ I when the trumpet founded, whofoever wouldj j might goe free ; but if any would be fo flayifh as I tolerve5they might 5 fo now to Chrift, now he callcth, whofoever will,raay goefree and bede- | livered, butifthere.be any foflavifli minded as toftay, they may. The grounds of this Do&rine why Ithus ge- nerally deliver it,are thefe : 1 Bccaufe elfe there were no ground of our^ faith \ faith muft have a ground of Scripture^ and the Scripture makes n® particular promifc: to any man j it faith not, thou Thomas, or thoti lohn fhalt be fived, but it faith, Whofoever will, j let him come, and drinke freely of the water 0/ life. Then weefay, but I will ; therefore on this ground is the ftrength of faith, that whofoever will,maycome. 2 Becaufe faith is about things that are; ftuth prefuppofeth his objc& . God gives the gencrall promif*, Whofoever will beleeve, jhall bt faved: This is the object of faith, this premifed the The grounds ottheDOwtiin generally. 1 OchtrwUe no ground of our faiih* i Faith is as bout things that ate. Mercy to be found in fchrift. 75 the £ lith followeth, and is the eaufe of all the confequents> as that Chrilt is mine, I amfan- ^iified 3 juftified,&c, thefe follow faith, but the object is before, viz, that whofoever will come - to Chr ift,raay : as, if I beleeve the world is cre- ated, then itrauft firft be created ^ fo if I beleeve I fhall be laved if I goe toChrift,then I muft firft have this for to beleeve, that whofoever will come to Chriftytnay come* To exhort fo many as are humbled for finne, and fee what need they have of Chrif t, to come tQ him to be quickened; the fonntaine is ope- ned, fo that, be thy finnes never fo many or great however, coimiitted of knowledge after many vowesor covenants, yet if thou artfo touched and humbled for thy finnes , that thou truly thirfteft after Chrift \ if thou wilt take him, thou mayft. To thofe onely that arehumbled is this wide doore of comfort opened : artthou but humbled, let thy finne bee neverfb great, fuppofeitbe of fnurther, uncleanneffe,&c. let them be aggravated with all the circumftan- ces, yet if thou canft be but humbled, and then lay hold on Chrift, thou mayft. Read i Cor \6.g.. fee what great finnes thole were, how can you name greater ? I^itber fornicator ^nor idolater. per adulterer , nor effeminate^ nor abufersoftbemfelvei mtbmankind^northeeves^ nor covetous^ nor drun. kards^nor nvihrs, nor extortioners fhall inherit the Kingdome ofGod.Andfich were feme of you, but ye are wafbedJbm ye arc [an0ified>bu t ye are iuflifed^&c L2 Nay, Vfisl 76 Mercy to be found inQhtifl. Anfw. Every one would take Chriftasa Saviour;but not as a Lord. Nay3fuppofc you have not one jot of holincflc, nor of godly forrow, yet doe but takcChrift, and he is thine. To lookefor forrow andholi- ncfle before thou takeft Chrift, is to lookefor life before the foule. Therefore doe but take him j and he is thine/ for, i. The Promifc is free without any condi- tion ; If godly forrow and grace were re- quired, it were not free j godly forrow and grace foll©wes faith* but arc not required be- fore ito 2. The Promifeisgencrall, tMark.i6.i6: Gee jet unto all the worlds And toteacb the Go- fiellto every creature : If thcrefoifthere bee any poore foule touched with his finnes, fo as hee will doe orfuflfcr any thing for Chrift, to him I fpeake comfort, to him Chrift doth belong, thon mayeft have Ch r1 s t ifthoy wilt. But fomc man will here be ready toobjeftand fay,Thcn every one will take him. Tothislanfwer, Every one would take him for a Saviour, but there be conditions follow- ing after, though not going before faith ; if you beleeve hee is your Saviour, you muft beleevc hee is your Lord , you muft ferve him in all his commands, and leave all ybwr finnes, which none will doe, untill they fee that without him they cannot but perifh. and none but they will take him, whom, whea they have taken him, he defcendcth into thca*, and Mercy to be found m Ckrifi. v \ and quickneththcm, and animates them, and makes them like himiclfe. As fire doth yron, to have the fame qualities which fire hath, al- though notJthe fame degrees. Thus when a man, humbled for finne, foageth after Chrift,and re- ceives hirarChrift enters tatt) him3and gives him a threefold life: r. The life ©fgailtlefnefle,by which we arc tree from the gfiilt of finne. 2 .The life of grace. 3. The life of Joy. Thus Aw qukkeneth tfoft wkieh are dead in trefpaffis and rw#es. Hitherto of the firft vcrfe, wecemenow to the fecond. t Simile. Chrift gives whom hsc quickenctha three- £ol here in the next verfe hee proceeds to confirme his U^t^-^r^ DoCtrtne, by proving them to be d:ad men from the figncs of death, which are three .• That they walked, l According to the courfe of the world : z According to the Prince of the ay re* 3 Intbefoflsoftheflefh. Thefe J5o Continuance in finne dangerous* Don. i The Do&rinc proved by Scripture. Thcfe arc the guides by whom they were led, the world, the flefh, aad the devill : where fuch guides lead a man, heeislikctorunne a good courfe. Now the point of Doftrinc that arilcth from thefirftofthefe,is,. That whofiever walketh in any tourfcoffinntjs a dead man, and the child of wrath : that is, if there be any ruling luft in a man, fo that he followes it, and it commandeth hipvhat man isin the eftate ofcondemauion. This is plainc, Rom, 8 r. There ism condem- nation to thofi which are in Chrifl lefm^ who walke not after the flefh ^but after thejpirit. If there be no condemnations thole which walke after the fpirit ; then certainely there is condemnation to thole which walke after the flcfli .• So like- wife, Rom.6.i^.Stn hathno dominion overyou7for yeuare not under the Uw^but under graces that is> it fin hath but dominion over you, then were you in the eftate of death : if but any luft hath do- minion over you, fo that you muft yecld obedi- ence to ir, you are not in the eftate of grace, but of damnation rand the resfon hereof is, verf, 1 8 , beeaufe^vhofoever vvalketh in any knowne finne, in him iinne is pre- dominant/ and hath the chicfe command 5 aad where that hath the chiefe commafid,andrules, God/hath no place ; for the motion followes the predominant element- if gpdlinefie be predo- minant, that moves us and; rules us -, iffinne bee predominant in HS,tfratraies us.. As amanfpea- keth out of the abundance that is in his heart, fo alfohe worketh out of the abundance that is in his heart. This is plainer for when Chrift would ftew their hearts to be bad, hee biddeth them confider their fpcech,; asdifhee could gather the naughtinefle of their hearts by their fpeech, then certainely much more by their a&ions and workes. I, bmfomemayfay, I haveafecretfinne in my heart, yet it brcaketh not forth- Ikeepe it in Continuance in finm danger om% m in,and will not fuffcrittocome ou^andfolong f it is not. predominant, neither doth it beare rule, neither doth he watke after it, but covers it. I anfwer,they have fo, and though they doe not walkcafter them, yet they are not the bet- ter for that, for God judgeth according to the inward- heart, he judgeth according to the hea- ven we ay inc. at in our otvne hearts i he feeth the iecretbent of the heart which way it is* it may feemc contrary to the eyes of men3but hee judgeth not according to the outward appea- rance, butj^ judgeth with righteous Judge- ment. tBr The third reafon is, becaufe that whofocver lyethinanyknownefinne, is an hypocrite, afid no hypocrite can be faved, though he doth other things never fo well ; forfuchanone hangeth not like the fprigge, but like a bough that is al - moil rent off the olive tree, which can never profper. If he did but a little, and yet did it in (incerity, it would be accepted^ whcreas,while hedothmuch.yetmhypocrifie, God regardeth itaot. This I fiude by comparing thefe two places together, 2 Chto&.i 5.2. and 2 Chrm.15. ij. In the firft place it is faid, that Ama&ia did wat which was right in the fight of the Lord^but not with a perfctt hearty and therefore God rejected him: the meaning is, that he was not through- out perfe#j but had fome fecret finnein him; therefore God rciected him. M 2 Now, Anfi tv. Reafi 1 Hec is an hy- pocrite, God hath res f peel unto fraall things withfinceri- ty, more than many great things with hypocridc. 84 Continuance infinne dangerous. Reaf.ql He is ready to runneiruoo- ther fin* upon occasion. Now in the other place, it is faid, The heart ofAfa was ferfeft all his daies\ yet as we may read, he had many infirmities ; as i He put not away the high places : 2 He relied upon the King of E- gypt: 3 He milled on the Phyficians.- 4 He put the Prophet into prifon. Yctnotwithftanding ali thefe infirmities, it is laid, his heart was per feci y becauie that thefe did not ruleinbim: For, where there is found humiliation wrought in a- j ny man, he, though thefc throughinfirmity may jbeinhim^cthewalkethnotafterthemsandthen only humiliation is good, when a man is defirous tobcridof his finnes 5 and thiyk^ypocrite wanted), becaufe there is rotcenraKt the core, and his heart is not truly found- The fourth reafon is, becaufe that hee that walketh but in any one knowne finne, if he had but tentation unto other finncs, hee would runnc into them alf@. Thence is that of the Apoftlc lames 2.10,11. Whofoeverfhall keepe the whole law^ and 'jtt offend in one pint Js guilty of a8-y his mea- \ ning is, that if fuch a man had but as ftrong ten- ' tations unto other fins,hee would commit thera aifo ; for if a man doth any duty out of fincerity, hee would doe all, becaufe that Godcomman- dethall,as it followed* in the fame place : For he that (hid) Doe not commit adultery, [aid alfo^Doe not hB- Nov, if 'thou commit not adultery yet if thou kill \thou, art become a tranfertffor of the whole Law. For, looke what finne focver thou art tempted unto3the fame thou wilt commit, and if a hun- dred Continuance in fmne dangerous. h drcd t«ntati©ns fliould as much befec thee, thou wouldeft yeedto thena all as well as to one. For the better meaning of the paint, here it may be demanded,what this walking is > Tothislanfwer, It is a metaphor taken from the manner of men in their moftufuall and or- dinary carriage of therafelves 5 and therefore it needs fome explanation, becaufe it is a figura- tive fpeech . Now it is difcemed by thefe foure things : Firft,See what way a man cho©feth to walke in; If a man by accident happeneth to fall into fome by- pa^h, where lyes not his journey ,that way isnetof hischoofiag, hee is not; faid to walke in that way : Pfal.119.3e. There David faith, / h Avee ho fen the way of truth ^ thy judge- ments have I laid before me. His meaning is, when hee did wholly confider what journey to take, then he fel intoGods path,and went in his waies. this was his refolution. If then after considera- tion thtu haft a full purpofe and inward refo- lution to goe in the paths of righteoufneffc,thou walked right. 2. See what way thou goeft forward in,for that way thou walkeft in •> if a man choof e a way, and goe not on in that way, it is nothing: David^Pfd.ii9^i. fayes, Imll tunne the way of thy Commandements jvhen thottjhalt enlarge my heart. But many are he re deceived, they thinke they have chofen the wayes of God, and yet goe on in the wayes of finne ; if they would walke M 3 aright, What this v»alkingi*» Anfw. Right Walking is knowne 1 By the choyceofthe way. zBy the pro- grefle Cheiein Xb Continuance mfime dangerous. x B; cotnpa- mon^ana guiifct. ^ Pytfeepro- vifionwce make. rr,r. Forrr:alito fee whether , arighr, they muft hold on the paths of gcod- ncfle. 3 See what companions and guides you choofc fory our journey ; if thou profeflethou hr.fi: choftn the wayes of God, andyctdoft de- light in the fame finfull pleafures thcu diddeft dcfircjthoamayft fay what thou wilt, but cer- j tainc it i's^that thou art the fame man thou wert i for Davids refolution, when he walked in this ■ path, was quite contrary-he hy^Aveayfromme ye that worke iniquity 3 jer I mllnw keepe the Com- \ mandemems of my God. And this is laid downe in | the Text : if therfore wc follow the kmc guides, the world, the flcfli,and the devill, wceftill goe wrong.andafenot yet in the right way. 4 See whatprovifion thou make ft for the place before thou come thither 5 See whether ' thou feeke/lGodorthe Divell. A man that is I to travel into Italy ,or any other Country to traf- j fickc there, will bee fure to provide afore-hand* for his journey .• doe thou likewife, fee for what r Countrey thou bringeft exchange for % if thou } larft out all here for heaven, it is a figne-thou art • travelling thither ; but if wee will make fliip- I wracke of a good confidence, and all our care is to game here, itisaplainefigne wcewalkenot J alights heaven. Now thus much for the walking. The Vfes follow : 1 This flionldbea trial! for us to examine our fclvcs, whether wee bee living and that wee minde nothing lefle than meaning ol Continuance m (inne danger stts. 3? liviog^men or no 5 for if we be living, then wee waikcj andifweewalke, then wee are to fee whecher we walic In the right way or nor ; for, thisisftiefcope of the Apoftle here. Now,this we may know by that place,. Row.S.i. There is no condemnation to them which are in Cbrifi fcjns$ who xv dke not after the ficfl^ but after the. Spirit: his meaning is, by this yeeflulllcnow whether ye are in Chrifl: Jefus or not: $ if ye are h Chrift, yee walUnoc after the flefh, but after theSpi-J ric. This is a fure place of tryall, and a true j touchftone. And this tryall is very neceffary I for us; becaufe, that men live in the Church as corne lyes in the barne,.. after it is threfht in the floorc. It is called corne fn>n the more \ worthy pan,. and that rightly ; yet there is j more chaffe than corne intheheapc, and there- fore ids neceffary chat the fanne fhxild come anddifcerne the chaffe from the tmc come ; fo in the Cliurch, there is need of thefmneajfo, to winnow the gaod corne from the chaffe. Let men therefore by thefe two rales examine themrelves. i See if it be a knowne finne. z See if you continue in any finne, i See if it be a kno wne finne.. A- ^ood man rmy continue in finne, and yet be perfect before God, if hce knowitnortobe a finne ; as the P#rijrkcslayinp#tygamie,yct it was not accounted of before God, becaufe they knew ic not to be a finne. : There were ma- r » py weewaiice in cbe right way or no. Twd ruTes to try whether w^ walks a- j To f;e whe- ther it b~a£'« kno wne finne 88 Continuance m finne dangtrem. %. To fee if thy finne be continued in. ny good Kings continued in it, but if they had knownei:tobea finne, they would have forfa- kenir, and therefore, for all that they are laid to ferve God : As for example, a good?ubje<5t may be faid to be obedient to his Prince, when 1: may fee hee doeth not that which at that time is his Princes wills becaufe, that if hee knew \\ hat were his Princes will, hee would doe it : but if a man willingly commits treafon, hecan- not be C iid to be a faithfull fubjedi • fo hee that fmncs againft knowledge, cannot bee a good man. 2. See if thy finne be continued in. Itis the continuance in finne that makes thee in the eftateofcondemnationrifitbeaknowne finne a man fals into?yet if fee continue not there- in, this is no argument againft him,for thegod- lieft man upon occafien may fall,but fuch a man is not hirafelfc. Hence is that faying, Be was not him fdfe when hee did it: But as for thofe that makea common Trade of finning, they cannot fay, but that they are themfelves in the commit- ting thereof. In the godly, as Paul (kid, Rom.j. 17. T^pw then jt is no mwe I that doc it ^ but finne that dweliethinmee. It is notthey, but finne that (till remaineth in them : yet the finne, though it be in them after their regeneration, yet it hath no poffeffionas it had before. Take heed therefore that althoudlthou haft the fame occafions of- fered thee as before thou haddeft, yet thoudoft notconti&uein it, but totally abfiaine there- from ; fintimtince inflnne danger om . 80 from, for a wicked man may a great while, even a whole yecre,abftainefrom fome fin3and yet be laid to lye in it, becaufe,that ifhe fend the fame occafions offered 2s before he hsd>he would have committed thefame finne as before he did. Let every man therefore lookeb^ckeunto hisowne heart,and confider with himfclfe, whetherb.ee is not the fame man he was;Tome had their delight in covetoufncfle3 fcoieinpleafare^ fomeinpre- ferment/ome in credit, examin now your fclves J and fee whether Lhou doft not delight in the fame things (till 5 fee if th©u doft not: continue ftillinthcm, and commit them uiually, andfo judge of it accordingly. But here men may make many evafions, and find many doubts, that it is no knowne finne, xhat they lye not init,andthelike. Therefore, to the end I may make it plains, I will reduce all to thefe five heads : The firftqueftien (hall be this, when ic is a knownc finne, for the hypocrite will be ready to find an evafion about this ;as for the breaking of the.Sabbath3for covetoufnefle,and the like,they will lay they are no fianes, how (hall they know they are finnes? To this I anfwer, the fparkes of conicience will glow in the aiidft of this darkeneffe, that will grudge at that finne,and then be lure it is a knownefinne, though it doe but whifper againft it. , If therefore thy confidence tells thee, that fuchandfuchthings-arenafight, and t© bee a- N voyded, When fn is a knownc fmne Every irans confcicnce will tell him what is a knewne finne 90 Continuance mftnne danger otis% Qhtft* \ voyded, (although it may. be for a time.thou lmayft Leepedowne thy confaence, and fuffe- ireft it nottofpcakc out for the noyfe thy lufts make,) ycr, when thou (halt come to lye upon thy death-bed, and at the laft day, when thou j (hahappeare before God in judgement, then j for ccrcaiacfhalt thou find thefe to befinncsg and j that to thy coft : Th®u now wilt bee ready to hy fomethingjStnd put away thy finne from thee, but that will not ferve the fcurne ; hearken there- fore now to thy confcicnce,. and fee whether | that doth not tell thee, .fuch and fuch things are finfull. Here it may be demanded 5 A godly man foretimes may have a fcruplc in confciencc , whether he is to doe fuch or fuch things $ now therefore wherein lyes the difference betweene the fcruple of the godly, .and.ignoranee of the wicked. Tothislanfwer, Indeed there is a great dif- ference betweene the fcruple of thegodly, and the ignorance that is in the wieked, and the mtirmuring and accufing of a guilty confeience. There are three fignes whereby they may be dis- cerned. 1 For the guilty confcicnce ; when he lyes in a knowncfinae, and his confciencc telshim it is a finnc, he makes no inquiry after it, but he finds fuch afweetnefTein it, that his heart is ingaged ledge lyciofif fco it, hecannorfpeakeagainft it, nay, herefolves forfaiie ft, y ltofinne,ycaaand whenfoev^r he is reproved for it he Anfr* 3 Differences befv*ettne the accufing of a guilty confci- cnce jsnd tfce fcruplescf tae godly. Differ. T. The kicked after know- Continuance in finne dangerous. 91 hee is very angry. But onthe contrary fide, for him that hath a fcrupleinconfdence,raight he but bee informed of it that it were afinne, hce would faine know it,and with all his heart 1 eave it. Therefore he doth inquire and" labour by all meanestoknowifitbea finne, and no fooner doth be know it to be a finne,but heforfaketh it. 2 Thou mayfl difcerne of it by the fub;ewhcrcby you may difecrne the natural! conicience^is fioac;ii lie loveth thofe that continue in fiich finncs as he doth > if he be a drunkard, he doth delight in drunkards s ifa gameftcr, he doth delight in gameftcrs : for he never comes to the contrary grace, but hath pleafure in them that commit the fame fianes: Hut the regenerate man, hce that hath a heart changedjhis heart rifeth againf t fiich men. Ther- fer e, Rom . i . 3 2 . it is faid, \Wko knowing the fudge- mer*tef€od (that they which Commit fiich things ^ are worthy ef death) notincly doe the fame fat have fie a fare in them that doe them. If this is reckoned j as one of the finnes of the G entiles 3 not onely to commit finnes themfelves^ but alfo.to take plea- fure in thofe that commit the fame finncs. W hen therefore a man hates them thatlovegoodnefle, andfavourcth and delightcth in thofe that are evill,its a great figne the heart is not changed^for the Scripture makes that a lefle figne of a dead man,to doc evi!l,than to favour them that doe it. On the contrary fide, for a man to favour good men and goodnciTe5and hate finnc, it is a great figne of a regenerated man ; when, as the Wife- man iaithyProv.29-iv.T hettmuft wants an abi- mtnation to the iufl. The third figos whereby you may difecrne ir, is this, If thy dif-allowance of finnc arife from a true principle of regeneration, it will transferee the whole mm • as a fnngge being once ingrafted into the ftocke, will change the whole ( Continuance m print dangerous. 95 whole nature of the ftocke. For looke what the will is fee upon, that will change the whole man* and draw that after -it j fee therefore now what thy fpeeckes and delights are, if#thy dis- allowance of finnearife from a good principle, rhey are true. On the contrary fide,- the natu- rail conference that doth not transforms the whole man , but onely in fome few things 5 i though it difallow of finne, yet it will goe on in j finne 4 and fuch men hold, or as the word in the Originallis, (Rqm*i. 18.J Thej imprifen the truth in mrighteoufnejfe. Their con fcienccs be- ing inlightned, they kcepc it, andimprifonit in that faculty: The confeience that telleth us what to doe, andyetthereisaogenerall amend- ment in us. And this is a great figne wee are not inwardly changed. And lb much for the fe- cond qaeftion. The third queftion is this; Godly menoften- times relapfe and goebacke againe and againe, and often fall into thefame finne,and they know it to be a finne • how therefore fliall I diftinguifla betweene this relapfing and lying in finne? To this I anfwer . Yeu (hall diflinguilh it by thefethreefigncs: The firft figne is this, A godly man never re- lapfes into purposes of finning ; hee doth not before-hand premeditate and thinke of the plea- fanmefle and fweetnefTe thereof : %and after I this manner isithid^Hee thatis-bowe of God can- 1 wtfitixt) for hee is overcome of finne but upon 1 fame i $*$& tAnfa* Diftinftiobe* twixt agod'y trans relap- sing and lying in finne. 1 Hee hath no purpolecofin 96 Continuance in (tnne cLangerem, z He favour ech hoc his fin 3 He falls not into the lame finne i So often as before. (omeoccafion. But the wicked man after hee hath committed finne, doth purpofe to doe it a- gaine ; fo that he cannot be properly faid to fall into fiimeagainc, becaufc.ia purpofe hee -never left it. The fecond figne is this ; Looke what finne a carnail man lyeth in,that is his beloved finne 5 he favoureth it moft, and would not be eroded in it, he cannot abide to be told and admoniflied of that finne. Nowitisotherwife with the godly man, hcfivourethnothirafelfe herein, but that finne which heis mod ready tofall into, he isgladdeft to heare that eondemaed, hee is very willing to hearethe Preacher fpeake againft that. As for the wicked man he muft not be touched, hec is like a lame man whichcannot endure to be ftir- red/o he cannot abide that his beloved fin fhould bee fpoken againft. 3. There is a great difference in the/c two things : 1. The godly man falls not into it (oof ten as he did before. 2. Hec falls not into it after the fame manner. 1 . Hefalls notfo often as he did before. Heedochgreatlyrefiftit, the being and e£ fenccoffinneisnotftillin him, though it may be in part; if the fame occafioas be fet before kiim,yetbeisnotdravVne away as hee was be- fore. As for the wicked man, he is the fame hee vvas,and upon every flight occafion he will bee drawne Continuance in finne dangerous. 97 drawneaway • he cannot abftaine from finning, becaufe that finne is not- wcakned, bat is full ftill in him. 2. For the manner Although hee doth fometiraes flip, yet it is with great griefe and reludation, hee is more forryfor italwayes, and every time gets ground of it, and ftrength ag^inft it. But as for the wic- ked man it is nothing fo, he doth it with as much j oy as ever he did, he findeth as much fweetneffe in it as ever he did before. So then we fee there is a plaine difference betweene the relapfcs of the godly, and the wickeds lying in finne. Andfo much for the third quefhon. The fourth queftion, or rather an ©bje&ion, is thisjNo body can doeallthings,thebeft of us are finners,we are but flcftund blood,whichisfraile, the beft have fome imperfc&ions 5 and therefore, who is it that finneth not J To this I anfwer. It is true that all men are fin- ners,the godly offend as well as the wicked, yea, the godly offend ofccn,and much- but yet there is f a double difference bet weene the offences of the god ly and the wicked . i The hypocrite hath alwayes fome pre- dominant and ruling finne in hirr^ wherein he fa- voureth himfelfe, fo that ail he doth mufthave refj!>e& to it, and where religion croffes that, it | muft give place, aad there muft bee a bawlkiag of good.duties,ifitbeagamft it. But as for the godly, in them there is no predominant finne, it O may 2 After the fame manner* 3s*M>- nuxsant. 9* Continuance in fmne a&ngtrous% Simile* (§ss/?-s< iTbc wicked commu Gnne woikc. jmay be now one infirmity ftarts up, then ano- I theft but downe they goc agamc, none can get ; the vidory over him. "1 he hypocrite hath fome j j domineering finne^iawhich he will be favoured, ! but as for the godly man, he defires none to fpare him. % There is a great difference in the manner ; a wicked man doth it as his proper ,vorke, his delight and his glory, hee ads hirnfelfe in it. But the godly man, hee ads not hirnfelfe in committing fuch a iinne, it is noc hee that finnts, b^tfomethingt^hatisinhim, and he is very ibr- i ry afterwards that hee was fo feclifhly overta- ken therewith. One man miy weare a chr.inc j for an ornament,another tor a rcitcr,and would with all his heart be rid o[ it: fo it is with the ! godly man, hisfbne isaburtheru itohim, and rhe would be very glad to be rid of it • but to the ! wicked man it is no burthen, butheereioyceth in it, heeaccounteth it all his pleafure, he rec- kons it a lofieto be hundred inh's way, or to leaveit. The godly man hee eftcemeiru it as ve- ry kurtfu II, hee knowes it hiudershim, lo that he cannot doc that he would. The godly man, heentertainesfinneasatheefc, but the wicked maaasa welcome gucft. Andfo much for the fourth queftion. The fifth and laft.quoftion is this, Howflal! wee diftinguifli betweene thepurpofes of the wicked and of the godly, becaufe that oft times! both fceme to be good > and there be many men I that* Continuance in finne dangerous. 99 that have good purpofes, and doc but very little. To this I anfwer, the p^rpofcs of the hypo- crite are weake, and bring nothing to pafle, but as they rife, fo they prefently vaniili againe; But the godly mans, they are well rooted in the foule, and bring the thing to pafic that they labour to effeft. A good man will ufe all the meanes hecan to abftaine from finne, he will fhunnealltheoccafions: but the wicked man, bee will notfc>ftainc from the occafions, hee knowes his nature will bee ready to take hold of finne, and yet he will not avoyd the occafi- ons and allurements thereto ; furely therefore j this man hath no purpofe to leave finne, for if his j purpofe be not put in pra&ice, hee had as good j [ never purpofe, for it hath no effeft. The godly j man, he will ufe all good meanes to further his intent, by fafting and prayer, and all other good duties. Againe,a godly man, if he hath aluft in finne, hee will refift it with all his might, and never give over.; though hee doth flip, y-at he prefently rifeth againe, and never ceafeth, and j therefore it fhalinocbe imputed to him ; but if a man hath flitting purpofes in hisbrainc,that is nothing, though hee falleth not into -the famefinnefo often. Thus much for the -firft ufe oftnall. The fecond Ufe ferveth for comfort. For if this bee a figne of deadnefTe,.to walke in finne j then it is a matter of comfort to all thofe, who,. although they often-titnes flippc O 2 into The purpofes otth« wicked are weak and frmclcfle, but of thegodJy ftrong and ef. fcduall. rft To comforts! thofe that da not continue; IOO Continuance mfmneaangerotu. Sim!e< in o finne, yet are fincere hearted, and doe not continue in knowne finnes. You had thrtcforc no need to cry out againft us i that oar words arc cruell words, for this is a dodrine fullfweet- youmuftatthefirftgive us leave ta open the wound, though it be painefull, yet af- \ ter, you (hall findc the cafe and fweetnefle. The | Bone-fetter, that becaufe hee would not dealer J roughly, fcttcth not the bone aright, but puts in | 1 thclbrejoyntonelya little, anoWoth not fct it I throughly ; it may be at firftthou (hall bee cal- 1 led a good bone- fetter, becaufe the per fen illaf- fe&ed, fortheprefent feeles no paine, yet af- terwards when the joynt- is notfeated, will bee wiled againft: or the Surgeon that will not fearch the wound to the bottome for paining the pati- ent, at the firfl: may be pleafiag -, but afterwards in the end hee (hall have little thanke for his la- bour : in like manner fhould the Doctrine bee harfhat firft, becaufe itfearcheth the fore to the quicke, yet the end of it is comfort. The end of Chrifts fpeaking to the people in Saint Johns Gofpell, was at the laft comfort and joy. Labour therefore all of you to make this ufc of this Do- <5hine \ you that have fincere hearts, takcit home to your felves, if you doe walke in no knowne , finnes: but if yeehave walked formerly in any (knowne finnes, now beginnc to re&ifte your livcs,that fo yo u may have caufc to take thisDo- ftrinc unto your ownefoules. Brcake the bands of Satan, and forget all his faire allurements, : . yau Continuance m (inne dangerous. you muft part with-ally©urfwceteti: finnesfor ir, and give all you have to purcfrafe this J i well Comfort you may have, and all our deftre is, to make your hearts perfedi, that Co you may finde comfort. If your hearts beperfeft, you /hall find thefc foure comforts .• i You (hall finde more comfort in eafineile and contentcdneffet© forbeare that luft we raoft delighted in, than ever wee did in yeclding to it. i You fhall finde your felves able to reft, to pray, to heare, and to fan&ifiethe Sabbath- make your hearts good, and youfhalldoethefe things with delight : for, as when a mans hand is outof joynt he csnnot worke • fo if the foule be out offrame, it cannot pray3&c. 3 You fliaUfindeyourtevesable to beare af- RiAions 5 before you can beare nothing; but eve- ry thing is as a burthen unto you: A man having aflioulderthatisoutof joynt, cannot beareany thing •, fo, jif finne be mingled withaffliciion,it makes that bitter : but after you have purged your felvcsfrom finne, you fliall be able to beare them • bat when there is no ftrengch wi:hin,how (hall we beare them J 4 When your hearts are perfed, the wound will prefently bee healed and grow welL The peace of the wicked is bnt like a wound that is skinned over, at the laft it will breake out againe, hee may make a fhewforawhile, but there is a fecret difeafe in him s and the latter ^ _ O *- e-d JOI 4 Comforts inapetfed heart* i Contented nafle to tor- fake luft. 2. Ability to pr'ayci. Simile* 3 Abiliry to beare afflicti- on. 4$oand peace and lading. 102 Continuance infinite dangerous. end of that man will bewarfe than the begin- ning; their pame will be worfe hereafter, the painethac hee (hall endure when death conaes3 when Gods infupportable wrath beginnes to charge his finne upon his confeienee, that will be worfe than ail hee endured before. And thus youfeethisDocftrineis moft fweettoall thofe that have perfeft hearts'; but to the other3thatre- maine ftillin theirfmnes3moft dangerous* A SERMON PREACHED LINCOLNES4NNE O N By that late faithfull Preacher, anrJ worthy Inftcumcnc of Gods glory, lOHHVrPRESTO^ Dr. in Divinity, Chaplaine in Ordinary to his Majefty, Mailer of Emanuel Colledge in Cambridge, and fome- titnes Preacher or Lincolncs-lnm* LONDON: Printed for Andrew C-oeke^ at thcblacke Bearelti Pauls Church-yard, i 6 3 y. i PROFITABLE SERMON PREACHED AT LlNCOLNES; Inne, Oft Gen. XXII. XIV, ^s it is f aid to this day 3 In the mount ofthz LORD it jha&befeene* HE occafion of thefe words, was that fa- mous hyftorie of A- brabatns offering his Sonne ifaack : now 1 1 that fo greatapafTage of Gods providence, andfo greatatryallof •"Hay Abrahams faith might not pafle away, but be remembred, the Lord delivereth it in a provcrbe, P Js{ The oecafion ofthcwoi ds. J Sermon. Obfe-v. As it is JAtdunxo this day • beaufewee are apt to forget, and .proverbs arc (here and pithy, andfo the better remembred, and therefore the Lord fetteth this marke upon it : whence by the way we obferve, That fpeciallpaflages of .Gods pro- vidence fhould not be forgotten. And therefore it is the. manner of the Lord in fuch paflages of his providence, to make fongs of them : and fo hath it bcene likewife the pra&ice of the Lords people to turne fuch things into fongs, which they would not forger, as we fee at the Red Sea, andinthetime ofDefora • and fo did wefts, when he would have fome things to be rcmembred of the children of Ifrael, he left them afong.- fodid Dw/Wlikewife, who for the re- membrance of the Lords goodncfle5 , made many Pfilmes ofthankfgiving. Now a proverbeis much of the fimenaaire^but it is fhort,and mak:es a greater imprefl!on,and thcr- fore this great matter here fet forth by it,is the dif- penfation of the Lords providence. s sm&i i r ^v^r^T'1"?'? ph? That the \ ibcTc«. , Lord milk feem : why, what Orange thing is that*r the Lord is feene every where of us, and makes himfelfe continually vifible unto us. I, but this is another kinde. ©flight, which is not in a general! manner to bee beheld, but in his fpeciall provi- dence to his fervants in their afiMions. The lecond thingis, Tfee time when he will be feenejthatis, Inthc Mount : that is, when things are brought to an extremity,w,hen rathink«teie is Twothirces ^ Sermon. is ho more helpe nor hope, that is the time when the Lord will be fecne. Now the fcopeof this place is, to helpe us a- 'gainft difeoungements, when wee feelt goe hard with the Church that there is no hope for them, for thanwe are not to diftruft,Becaufc in the mount will the Urd be fecne, in diftrfle will the Lord flievv himfclfe ; and therefore you are to take heed of difcouragements that yoaleave not your hope/or then you take away indevour, and fo Gods caufes : fall to the ground, and thereby the Lord is forfa- ken of us ; for it is ©ur hope that fets ail aworkc, and the want of hope makes us turne our backes* yea, foyle and give over theLords Battels ; and therefore we fhould ftill maintaine our hope in all extremities whatfocver, for when the Lord fends any afflictions on the Church or our felvss, wee ought not to defpife or make light of them, be- caufe they arc the meflcngers ofthe Lord,to hum- ble us : fo we mud not on the other fide have the finewes of our fbulcs loofened by them ; for as we are not to defpife the Chaftening of the Lord, Co are wee not to faint when wee are rebuked of him; form the Mount rvilltheLordbefiene : that is, it is a thing that the Lord will ufually doe, not at this time when thou wouldeft have him,buteven when Abraham was fetching theblow,then toftay his hand : And it is his ufuall courfe fo to doe^and therefore it is turned into a proverbe, beoaufc k is ordinary. Secondly,we have ordinary ufe of it,and there- P 2 fore Thcfcepc of the place a- gainftdifecu- rageoaams, For ordiran ufe d Sermon: >imiic» Deft, l < Feaf, i. To make it 5R arfi:ction. Simile* Bccnufethe Lord mi^ht fee fouefetunto. ferelikcwifc it is put into a provcrbe $ for the Lord ufually brings us into extremities s and that it might be the better remembred of us, it is put into a proverbe,for that is the ufe of ihortfentences | to be eafily carried in the memory ^ and therefore the Lord hath thus turned it : As men doe by their Silvcr,they change it into Gold that it may with the more cafe be carried. Now to come to the words 5 out of which wee may Iearne,Thatr/ is Godsuf^allmamer to bring his children to extremities* The examples are fo many in Scriptures, and in ©ur daily experience of this that we need not infift on the proofe of it, but pro- ceed to (hew the reafons thereof. And the firft caufe why the Lord doth l& ufu- ally doe it,- is, Whenkebringsafflitfionsonhis children,he lets it runnealong till they mny thinke there is no more helpe,nor hope, thatfo it may be anaffli&iontotheoi} for it would not bean affli- dion.except it did runne onto the uttermoft psinr; for if there were anydoorefor us to get our,wee were not compafletf about ; but whena man hath no gap to goe out at, that is it that makes the fpirit of a man to ftnke. If a man were ia a fmoky houfe, and had a doore open,it were no difficulty for him to fhifthimfelfe out of it ; but when wee arc (hut up, that is it which makes it difficult ; and that it might i>efo, the Lord fuffers it to come to an ex- tremity.. Secondly, The Lord brings us to an extremity becaufe the Lord might be fought to ; for io long as A Sermon, Simile* as the Creatures can doc us any good, we will goc no further j but when they faile us, wee are ready to lookctip to the Lord / As it is with men which areon the Seas, when they are in an extremity, thofetkat will not pray at any other time, will pray now, and bee ready to fay with thefe in the Prophet Hofea 6.1. Come and let us returne twto the Lord ; for he hath torne^andhe wiS heale us • be hath (mitten jwd he mBhindu* up : and the reafon is^ becaufe where the Creature ends ^ the Lord muft beginne, otherwife there can bee no helpe at all. And hence it is that at the time of death, when a man once fees that, and hath no deliverance, it quaileth the ftouteft fpirits that are : as Sanl^vhzn hee could fee nothing but death before him, then jhefankedowneto the ground, and till then the Lord is not fought to 3 but in their afflictions they will feeke meey faith the Lord ; becaufe then they f can goe no where elfe. Therefore when a man is I brought to fay, vaine is the helpe of mm, then he I willlooke to the Lord for his helpe s bur till jthen,manisftbjedito lke round on every fide i to fee if there bee any that will helper but when j there is none^then he feekes unto the Lordand is I delivered, Thirdly, the Lord doth it, becaufe that hereby itcomeSto paffe that the Lord maybeknewneto bethehelper^ that whenu*/ee are delivered, hee may have all the praife 5 for otherwife ifthere be j but a little helpein the Creature, weearereadyl many timestoafcribeitalltoit, or at leaft tod:- 1 P 3- , vide Becaufe Goi Eiay be known to be the hel- pe** . A Sermon* | vide the pray fe 3 and therefore the Lord faid to Gideon^ IndgS] . 1 .Tkefeofle that are with thee^rc too manj : though indeed they were but few in cqih- parifon of the multitude which they were to goe 3gainft,yet*they were too many for Gideon to have acknowledged the hand of the Lord in if, if hee fhould have had thcvi&ory with them. But the Lord will not divide his glory with another, and therefore he will bring a man to the ftreight to be without all hope, that fo hee may have all the praife • for when other aaeanesconcurre with his hclpc,thenitis divided -, bat without that, his arme'Iyes naked, asit were* and therefore that it might bee knowne, hee brings them to extre- rniae. Fourthly, the Lord doth it, fcecaufe all that wee have, wee might have as a new gift : There- fore the Lord fuffers us, as it were, to forfeit our Leafes, that hee may renew them 5 otherwifewe fhould think e our felves to bee Free-holders. But when we come to fee all gone,our hcalth,wcalth, and credit to faileus, and in that extremity the Lord to give it us, it isasathinggiveaonanew gift, and then we take our life as given againeof he Lord : and foinany other ftreight,when there is no heipe of mar* left, then wee take it wholly frem the Lords and then wee give it to him a- gainc. Fifthly, The Lord doth it, fcecaufe hee may teach us by Experience to know him. But here fome man will be ready to fay, Why can- Reafr. Because we might receive it as anew gift t j Rea[.S. \ Rscaulc wee may know ' the Lord. d Sermon. God is never but by cxps* riencc. cannot that be vvirhout thcfe extremities i To this I ani wer, You muft know when a man goes on in a cowrie, without any troubles 3or chan- ges, his- experience is to no purpofe ^ for hee hath no great experience of the Lofd : But when amah is in tribulation, that brings experience 5 and ex- perience, hope ; for it is another kindc of experi- ence that is fo learned, than that which comes without it : and indeed nothing is well learned till \ it bee learned by experience. And -therefore our Saviour Chrift himfelfe that had all knowledge that could be had without this, would have this alfo of experience likewife j for when a man is in extremity, then (hall hee have experience of the Lord . And therefore it is faid of Mamjfcsy when hee was in affli which that he may doe, he brings us to extremities. . Laftly, the Lord doth it for proofe and tryall, for fo it is faid in the begmniag of this Chapter, Ged did prove Abraham; and therefore (aid unto hire, Take now thine only Sonne lfa*ck^wbemth$H loveft^andejfer him uf enene of the rrwintaines which l Jhall fherv thee: Now feeing the Lords intent was to prove him whether hee would part with his fonne Ifaack for his fake, therefore he lets him goe to the very place and utmoft period of offe- ring his fonne i for if the Lord had taken this tryall of himbefore hee had brought him tothc very utmoft, he had not beene tryed ; but when the knife was as it were going to the throat of his fonne, then was hee fully tryed : * And like unto this doe wedeale with friends one towards ano- ther^for when you will try how another will truft unto you,you will let him alone till there be siooe elfe to help jfor if there be any other for him to go to, itisnotryall j butifit is come to this that you muftdocit, or none will, then have you tryed him and not before : in like manner did the Lord proye Abraham in this place. The A Sermon. The Ufe of it is, That we might Icarnc never tobcdifcouraged; whatfoever ourcafeis, let us never fufFer oar hearts to be caft downe in us ; for as wee are very prone to let goe our hold upon all oceafions,fo is it a very great fault fo to dec. We kchovj David doth recoiled himfelfe together when his (oule was difquieted within him,asking himfelfe why it was fo ? which hee would not have done, if the other had not beenc a fault in •him; and therefore why doc wee fo caft dowae our foules ? If we fay, it is becaufe it will be long before the Lord will cotac and undertake our helpe .• I anfwer,no,it will not;for as foonc as he dothfee thee fit for helpe, hee will give it j for when things are moftdefperate, then his helpe is neareft .• for as he is able then to doe it, fo is hee moft willing to doe it then. And to this purpofe is that place, Hcf 14 .4 ,5 y6.1 will h tale their backe* tidings I will I eve them freely for mine anger u tur- nedawajjrGinthern* IwiUbetas the dew to jfrael^ fftjhaligrowasthe Li/ly^ and cajl forth his roots at Lebanon > bi> brmches fba/l fpread> his beauty JhjiH btASthtsOhvi^ andhts (well as Lebanon* When Ilrael wasfalleruntoa very low condition, and I had taken to him vVords, and repented of their les, then the Lord healed their back- Aiding which was the caufe of their mil ery t and then though they were outwardly miierable, yet hee will be as the dew unto them* that though they be as theLIIIiesin winter which hath neither colour, fcenr,n#r beauty, yet confider in the fpring time Q^ what Vfii \e$. Net'tobs dif- courage-d what ever our cafe be. PfaUj y. Gbiecl. Anfw* Hofea 14. «» 5 j<5> opened. lO JSermov* whit I doe unto them, and learne to know me by the workes of nature ; for if I doe but fenda little dew,fuchasisinthetime of fpring, it (hall grow againe, yea and bring forth fuch a flower, whofe beauty lhall exceed Salomon in all his Royalty:and if the Lord can doe fo in nature to the hsarbs of the field, do: you not thinks he is able to doe it to you in the ordinary paflages of his providence ? If heefhall butftuaeonyoti. witfi the light of his Countenance, yea though you were as the Lilly in the Winter, yet lhall you fpring againe as the Lilly in the Spring/that is,you fliall fpring quick- ly . I but you will fay, and quickly wither againe : No, faith the Lord, you (hall be confirmed and e- flablifhed in your eftate, for he will faften your roots as the trees of Lebanon, aad they were fa- der than the trees in other places ; for though they be tall, and fo their boughes might be mo* ved, yet the bodiesof the trees hold their oWne, becaufe they were well rooted: and in Lebanon! they we \ e faftcr than in oth er p laces3becauf e it was a firmer ground-; fo that if the Lord lift to plant / you, youihall be fure to remaine firmc.l but what ihall I be good for i I know not how to be ufcfull neither for God nor man, but to bee Laid afidc as a thing for which there is no more ufe. Nay, faith the Lord, I will not onely make yen beautifull as theLillies, and rooted as the Cedars, but I will makeyou as the Olive trees which are fit for ufe. And put the cafe thy name and credit be loft,yet your lmell (hall be as the fmell of Lebanon, that is, J Sermon. II Examples, I ok is, as Lebanon had many fwcet bloflbms and \ fwcet fmels, fo (hall it be with you, whatfoever your condition be, ThfcplaCethen is a place of comfort againft dif- jcouragements, which you may fee exemplified in (divers examples: As in the example of !&b : you jknovv in what a cafe hee was, hee loii all he had, -that he had not a friend left him ; no,not his wife ■aorfervants that would fticke unto him, but was brought to the very Mount, to an extremity that could not goe further, for he was at the very brim of the hill ; yet when Ub was fit for mercy, when he had humbled himfelfe, you fee what a change the Lord made,how his beauty did returne sgaine3 and how all his health, profperity, and friends did returne unto him, infomuch as he was in all things as before, yea and beyond it. So in the fourth of DanieliGJwh® would have thought it poffibfe for NebuchadnezzAr ever to have beene reftored, that had loft his kingdome and wits too, which is the i onely meancs to bring a man in againe 5 yea, hee i had loft all his beauty, forhcewasabeaftof the j field, yet the Lord made .1 change with him.- now la man would wonder how this fliouldbe brought j to pafle that he fhould have his kingd@me a- ■gaine, and be made knowncro his Nobles $ why theTextfaith, Heelopkedup to heme^yverf$^^nd then his Nobles and Princes fought unto him: for Nebtichad- the difpofition of all peopleisto have the right htire to rule the kingdome 3 and therefore he had as much glory and honour as ever before. The Q2 like 12 4 Sermon, bcicwcsin ;. iike y0U (hall fee in MordecAyesiimt) when the it"*"***1 " Church was in extremity -, tor you fee how farre Human went,the blow was as it were in the giving, the knife Wis in his hand to cut the throat of the ^ie Church of the Jewes, yet when they had humbled rhenifeives by faftingand prayer to the I Lord, that made worke in heaven; and when there , was aehaagc in heaven, youfeehow quickly the :; Church was changed, and brought even from the loweli degreeto the higheft that could be,orcver was in the time of thek trials. And therefore let us never give over our hopes,and defpaire not, for becaufe the Lord is ever ready to ihew mercy, for mercy pleafeth him : A man when he correfts his childe, he doth it unwillingly 5 but when he is fit Simile. for mercy, he is glad.to (hew that : whyfoit is with the Lord, he being willing to doe it, and ex- ceedingable, for hee is aPhyfitianthatisableto healethem$ft dangerous difeafes, and fhall wee then doubt of the accomplifhment? It is a eom- monfault amongft us to meafure the Lord accor- ding toour felves^and lo when wefee man cannot helpeus, wc thinke that God cannot i but he that can turne Winter into a Summer, can fpeedily' turne our eftates when we are fit for it: As a Phyfi- cian that adminifters hard potions to his Patient,it is not becaufe he cannot or will tmt give him plea- fant things, but it is becaufe his Patient is not fit for it- forasfooneashee is fit for. Cordials, hee moil willingljrgiyestJiem unto him: And as the Simile. Husbandman, hee is willing enough toiowc his feed d Sermon. 15 fcidin the earth, and would bee glad if the rime were come ; i but hec knowech if hec foweic on the wilde wa.fte ground it would be loft, and ther- fore he plowes it nrft, and againe too, yea thrice if &be fteedfufl, and then having well feted it,, hee fowes his feed: Erenfoitis with the Lord, hee firtt plowes the ground, he digges deepe into the hearts of men if it be needfull foto doe, but if a little pi® wing will ferve, he never takes a deeper* undif one will ferve, hee never gives a iecond, and therefore when we are fit to receive the feed, mercy ftnll come in amaine amongft us* even as that which goes with wind and tide 5 yea, it /hall come as faft as oar mifery did, which though it comes headlong upon us as it did upon Ntbuchad* nezzar, yet how quickly did the Lord deliver him againe? aad fofhallit bee with us, becaufe the Lord is delighted with mercy, therefore the Lord doth ufually helpe in cxtremities,and not before , for in the Mount mHthe Lord be feene. And as the firft Do&rine is drawne naturally from thefe words, That it is GodsnfuaB. manner to bringhii children into the Mounts fo inthefecond place, then and there will he be feene ; Therefore it foilowes, That In the time of extremities wilt the Lor ibe feene ^nd not before : But then he will appearc In his fpeciall providence,forthc comfort of hisChildren^thogh not before. •And why fo *. Firft, becaufe the Lord knowes I this is the beft way to draw forth the pra&ice on Q 3 many\ Doc7r.2. Rcafons why God will not be feene till ^ extremities ' are, I To exercise the graces of yourGcd by M A ctrmon. (many graccs,and good duties, which otherwife 'would be without ufc.- As for example ; When lacob had made his brother Eftu, his enemy by his ha/iy getting of the blciurg, whereas if hee had ftayd the Lords time, he might have h id i: with- out any forrowes with it. but becaufe he will have it a wrong way, it is accompanied with many for- rowes both in him and Rebecca like wife : Now if the Lord had prefently made reconciliation be- twixt him 2nd his brother, as he could havedone, though he did not, but made it long firft,thatmade lacob exceeding fruitfull 5 for hee being caufed to to flye, as his mother counfclled him to doe,in his neceflity became acquainted with the Lord } and knew him better than ever otherwife hee fliould have knownehim: yea, he knew himfelfe better too, and therefore vowed to give the Lord the tenth of all that he had, and that the Lord fliould be his God for ever if hee would give him Food and Clothing, of which heielt thewantat that time; and this brought his heart to the Lord. • So like wife when Efau came againft him at his re- I turning home againe ; if at the firft it had beene told lacob that his brother had beene friends with him, he had never wreftled with the Lord as hee did* and fo fliould he have mifled of that great bleifing which he received in being called 1 frail. And therefore wee fee the Lord by this doth draw many great fruits from them* of which other- I wife the Lord fhould lole the glory, and wee the I benefit, if itwerenotfowithus. Solikcwifethe I Aneel A Sermon, 1> Angell wasfentto Daniel when h I but if the mcflSgehad then be< began to pray: hen bcenc delivered to him, hisiieart had not becne Co well moulded in the frame of grace, therefore the Lord lets him a- lone ; though he had given the Angell charge xo deliver the meffige to him, yet till he had done his worke, and was made fit for it, the meflage of their full deliverance was not madeknowne unto him. A fecond rcafon why the Lord deferres, and will (lay till the very extremity comes, is, Be- caufe he would give a time to men to repent and meet him in, which is good for his Children, o- therwife we would not feeke imto the Lord :and forfqeh asdoc not feeke him, it is to leave them without excufe : as in Cbron. 1 i, 1 2 3 Chapter s,you fliall findc that Roboam fought the Lord for three yearcs together, and then departed from him, yet Shifacke was not fent againft him till the fifth yeareof hisreigne. Whence this is to be obfer- ved, thatthoughhchadforlakenthe Lord, who therefere had refolved to bring judgement upon him, yet he gives him twoyeares liberty to fee iC he would returne. So when Nebuchadnezzar was like aflourifhingtree, when hehad dreamed his dreame, and thatmadeknowneuntohim,thathe fliould becutdownet^fhe very root,like the lilly in winter, nothing ihould be left but the ftumpes, j yet you fhall finde it twelve tuonechs after before ' the Lord ftruckc him. So in the ckftrudtionof Je- rufalem by Nebuchadnezzar y the Lord was often- times To give time ofrcpentancc 16 A Sermon. To lot us know the vanity of thccreacu.c- Simile* Though God defer till ex- tremicy,yet then be will furcly help* [ imes offering to ftrikc it, yet called backe his hand again thatthcy might humble themfelves and fecke his face.- but as it is faid of lezabel in the fecond of the Revelations yverf. \2. be gave her time to repent ^bm [be repented net* Thirdly,the Lord doth not deliver till the time of extremity ,that we may know the vamty of the creature. And fee that they arc but as reeds that are empty : as for example, when a man is brought to Come great ftreight,and fees that men will forfake him init,as the Lord will caufe them to doe when 3c will bring a man to aitreight indeed, for then he will fhew him that there is no helpe in man 5 as ! when a man that is ficke, and fo farre gone that no phyficke will doc him good, but all Phyficians J have left him ; or when a man hath forne great ! bufinefle in hand, and nothing that he hath will cf- fc<3 k 5 and folikewifea man at Sea, when hee is in fuch a temped that neither rowing nor any hi g elfe will doe him good,then when men are in fuch cafes , they come to fee the vanity of the creature, and that all outward meanes will fhrtafide like a broken bow -y for a broken bow being dravvne but a little, will hold ; but if it be« drawne up to the head, then it breakes in the hand of him that han- dles it: Even Co, when the creature is put to it, then the vanity of them is frene, and thatthcy are but as hollow reeds that are empty, and fo not bee trufted to. Now wemuft adde to this, that as the Lord will not deliver till then, yet then he will doe it . and of A Sermon* 17 of that you muft make no doubt, becaufe the Lord will raakegood hispromifes andbie juft, for he is abundant in truth>hee will make good all thac he hath faid, and that in abundance. Now if the Lord will helpe, and yetnottilla man come toexiremity, why then hee muft helpe or not at all,and fo he fliould faile thennhat truft unto him, when as one man will not faile another that truft- eth him, for that were treachery fo to doe 5 why then much kflc will the Lord faile thee, if thou rely upon him , if thy heartcan tell thee thou doft intirely reft upon him, it is impoffible hee fliould faile thee; And therefore he muft helpe thee at the laft caft, or elfcnot at all 5 and untill thou art 1 fo farre gone, thou art not come unto the Mount; for Abraham was three dayes in going the jour- ney, and the Lord might have revealed it before if hee would, but hee did not till he came to the mount : And therefore doe not fay, now is the ex- tremity, and yet the Lord doth nothelpemee, when thou art' but in the way 3 for thou art not yet come to the brow of the hill, thou art not at the utmoftpartofthe Mount. The Vfeof it is, to teach us not to make too much hafte for deliverance in the time of diftrefle, but to wait upon the Lord, yea, depend upon his providence when wee feeme to be without helpe ; If welooke upon the Creature, yet then are wee to depend upon the Lord, fo as never to fay there is no helpe • but on the contrary, to fay, 7 mllirufl in him though he kill me 5 for fo did Ahahamheve^ R he ffe. To teach us not to make too much haft for deli vc« ranee. 18 J Sermon. he was to kill his Senne.and yet he had hope; So letus, though there were a thingthat would bee our utter undoing if itfliould come on us, yet if it doe came thou oughteft to hope,becaufc it is the Lords manner to bring his people to extremities, as here to Abraham : and the like hee did to Peter when hecameto hinj on the waters $ for he might have holpen him before he beganne to finke if he, would, but hee did firft let him finke alittle,and then he holpe him .• So when the people were at the Red Sea,and had no gap to goe outat,theh the Lord holpe them, by making a way th®row the Sea ; In like manner he did t# Jacob when he was returning home from his father i« law Laban^ hee fuflfered£/4« tocomeoutagainft him with foure hundred men, before hee holpe him- and who would have'thought that Efau's mind /hould hare beene fo fuddenly turned ? But when Jacob was broughtt® a (treight, then the Lord turned all an- other way . And the like he did with David in the time of hisdiftreffe, he let him alone till the war ters were like to goe over him : but when his feet had almofl dipt, in regard of his outward and in- ward troubles, for he was at the very going dowm to the grave , then the Lord broughthis feet out of theNer, and fet him at liberty, and tooke hina out of the waters that he was not drowned : and therefore ftilltru'Hn the Lord, and labour that thy faith faile thee not whatfoever thy (heights be; for that was Peters fault when hee was oa the water 5 for if hee had funke, being hee had the lords A Sermon. 19 Lords word, hee fhould have bcene Cafe enough, and therefore had no caufe to doubt j and fo wee fhould learne tq doe, in all our /freights ftill to be- Iceve ^ which if we doe, we fhall finde the Lord very exceeding ready to helpe beyond all that wee can be able to aske or t hinke. Seethisin an example or two, how the Lord comes betwixt thecupandthclipas it were, be- twixt the very lifting up of the hand to the ftroke; J and as in the 1 ext, (o a lfo when the Sbmd mite had j by the command of the Prophet left her land, be- caufe of the Famine that was to e®me when the feven.yeares were done ; for fhec trufted the Pro- phet, and therefore did not fay, AIas,what fliall I doc for my lands againe f bat did goe ; and when flice returned, and was gone to the King for her lands againe, at that very inftant was the King tal- king with Elifhaes fervant about the great workes of the Prophet, who thea told the King of this woman and her fonne, confirming that which Ge- ^whadfaid, and Gebezi being prefent to helpe to fpeake for the woman* and then fheehad not onely her lands reftored her, but the fruits of it alfe for the whole time of her ab fence. So like- wife when 'M or decay es definition was plotted by #*w*.*tf,and fo ncare brought topafle, that there could bee no hope of helpe on any fide, yet then when M or dec ay was afleepeinthe night, and had madeno plots at all for his fafety, then the Lord brought it to paffC' for that night ibeKing could not jteepe-, then heefHuft needs call for a booke3and U 2 then I 20 d Sermon. i then that-above all other bookes, thatfliould bee brought, andinthatbookcthat very place to be turned to of the treaien againft the King, and Otfordecajcs truth and faithfulncffein difcovcring. thefime; andthatthisfhouldbe doneattheve- | ry extremity, when a day or two afar would have i done him no good, it is worth the confidering: therefore never doubt, feare not, but trull to the Lord in any ftreight ; for though hee doth not worke miracles now, yet he works wonders, and | is able to doe as great things as ever he was, yea, j and doth fo too when there is the like occafion ; In like manner, when our Saviour Chrift was brought to the very brow of the hill by the peo- | pic to be caft downe from it, why then hce went a way thorow the midft of them >y fo is the Lord ableto doe with us, and will alio if there bethelikeaeed ; and therefore let ns learne to trull in the Lord, and in allthings to depend upon him. One would have thought it impoffible when forty men had fecretly vowed neither to eat nor \ drinke till they had killed /W, for that to bee re- ' vealed, and /W to be delivered, whenfo many that were able enough to deftroy a poore prifoner had confpircd againft him,yet we feerheLord de- livered him from that great ftreight > and there- fore let us wait ftill upon the Lot'd, for it is but the flaying til the time be ont,and then he that €an fave,willfave,and will not tarry.Andfo much for the fecond thing. The laft point obfervable from thefe words,is, That d Sermon, 21 Thai godly mens extremities are but tryais 'yfe*S fir then good'^nd not ^mifomems fent for their hurt and mine. The Lord did thisbut to prove Abraham ^c meant him no hurt at all in it : And fo the Lord dorh by affliding others of his ovvne people, hee doth not meane to hurt them by it. And there- fore when you fee an affli&ion to be fo great as if ,it would undoe thofeonwhomitis, yet you (hall fee in the ilTuc it was but like an evill ; for when Abraham was bid to take his onely Sonne ifaacke whom he loved, and offer him in a Sacrifice to the Lord, and was fuffered to be the three day es inthetryall, yet the Lord meant him no hurt $ here was indeed a great apprehenfion oi evill, yet itwas no evill ; butitmightas much worke upon himasthecvillitfelfe.- Even fcie is with us in our afflictions, they are not evils, but meere try- ab, and therefore we are not muchtobedifmay- ed for the greateft afflictions that can befall us in the world, becaufethey are battrials3that doe be- fall thee from God. I, but will fome fay, what (lull I get by it ? Why, fo much that there is fo little caufe to bee forry for it, that thou haft caufe to rejoyce , if thou wouideft beleeve ; as it is (aid in thefirft of lames 2 . My Brethren , count it great ioy when yon fall into divers trials : .It is a very fit Text for the purpofe, for the Lord (aid hee would prove ' Abraham . and alHsno more but to try us, and not to doe us any hurt : and this is a good reafoa 1 R 3 why * Don. ii Godly mens exuemincs srs trials, not punifhoients, ObieB, 22 A Sermon* ObieB. Qhkti. Anl». We ought to rcioycem tii- als,becaufc the greater the tryall is> the more will be ttic &ood. why it is Co, in that wee arc bid torejoyceinit; now we have no can fe to rejoy ce in that which wil hurt us,neither will the Lord lay any unrcafonable command upon us. I, but what ifthc tryals bee many ? Yet hee bids us rejoy ce, though they be of divers kindes; when wee arc notoncly afflicted in the lofle of goods, and our friends forfake us, in which wee might have fame comfort, if our healths and liberty might bee enjoyed ; or if all the outward man were affliftcd, yet if the fpirit were whole it would beare out iniirmitie. I, but what if that bee wounded too f Why, if there bee tryals of all forts,and you fall into them all, and that of afuddento©, as a fall of waves, one comming upon the necke of another as they did upon / **j«* of* *£** v^> *fl?S *•£-* *^> *^> <%* <^» c^ Co LOS. ?. 5» o^W Qoyetoujnejje^ r»hich is Ido~ latry. Ovetoufnefle, which is Idolatry, that mult be mortified as well as the other earthly members.Now this Covetoufnefle is nothing elfe 5 but an inordinate and finjull dejire of getting or beefing Wealth or Money. The inordinate lufting after Honours, rhat is filled Ambition • too much affe&ing of Beawty , is called Lufttulnefle 5 and Luft is an inordinate affe&ion^ which when it propounded Riches for its objed , is called Covetoufnefle, which is idolatry ^iow Idolatry confi ftetli in one of thefe three things: Firft, in worfhipping the true God in a wrong manner, apprehending him as a Creature,giving that to him that agreeth not with him. Secondly y when as wee make the creature a God | that is, by conceiving it under the notion of a God .• fo did they which wor- fhipped love^ Mars, and thofe Heathens fh*t worfhip the creatures as Gods; Thirdly, when as wee attribute that unto it 5 which belongech unto God: as to tmft in ic, to delight in it, to A pnt; Vvtt.l* Ztoff.2. A Remedy againfl Covetoufneffe. put all our truft and confidence in it; when as we thinke , that it can performe that unto us which God onely can, this thought is Idolatry. Now that Covetoufnefle is Idolatry, is meant onely in this fence when as we thinke that riches can doe that for us which God onely can $ as that they can doe us good or evill. Efaj, 41,23. If they are Gods ^ fey th God, let them doe good for evill. God onely doth good and evill, therefore he is diftinguifhed from Idols becaufe they can- not doe it. Affe&ions follow opinions , and pra&ife followesaffe&ions. Therefore Heb.n. 6. He that mil come to God , muft believe that he is, and that kit a rmarder of all thofe that feeke him. None will worfhip God , unleffe they believe that God can comfort and relieve them in all their diftrefles ^ So no men will earneftly feeke ifter wealth or riches till they have an opinion, that riches and wealth will yeeld them com- fort, or bee a ftrong tower of defence to free them from inconveniences ^ this makes them to truft in them, and this thought is Idolatry. There are two poynts of Do&rine that arife from thefe words : The firft, is this. That to feehg kelpe and comfort from anycrea* ture, or from riches ^and not from Godalone^ is vaine andfinpll. Thefecondisthis. that covetoufneffewhich is idolatry, is to be mor- tified* For the firft $ That to feeke helpe and com- fort from any creature and not from God alone is A Remedy againfl Colpetoufneffe. is vaine and finfull : It muft needs be fo,becaufe it is Idolatry. Now in Idolatry there are two things, Firft,Vanity and emptinefle, 1 .Corinth. 8.4, An idollis nothing mthe world $ here it is Va- nity. Secondly., Sinfulneffe, there is no greater finne than it. It is extreamely vaine 3 becaufe we attribute that to it that doth onely belong ! toGod^Tothinke, that if I am well, if I am ftrong in friends, have a well bottomed eftate, that then my mountaine is ftrong on every j fide, I fhall not be removed , this is finfull and vaine $ ye fhall not live a jot the better or hap- pier for it 5 A ftrange Paradox, contrary to the opinion and pra&iceofmoft men.If weconfalt with our treafures , doe not we^thinke that if we have fuch wealth and (uch friends , that we fhould live more comfortably and happily ? There is no man but will anfwere that he thin keth fo : But yet my brethren ye are deceived, it is not fo : It belongs to God onely to difpenfe ofbisPrerogatives,goodorevill. AHorfeisbut wm^x* a vaine things fay th the Pialmift, to get a viBory : That is, though it be as fit a thing as can be in it felfe,yet if it be left to its felfe without God, J it is but vaine and can doe nothing. Sol may \ fay of riches, and other outward things 5 riches j are vaine, and honours and friends are vaine to ! procure happinefle of therafelves. So Phyficke of it felfe is vaine to procure healthy without God they are nothing worth ; he that thinkes otherwise erreth. Lufyiz.i?. itwas the foil? of the rich man that he thought jo ^ and therefore fang A 2 a "i — ttii iWT. A Remedy againflColpetoufneffe- a Requiem to his foul^Eate drink? and be merry^ 0 my Souk , thou haft goods layd up for thee for many peres:ht did not thinke himfelte happy 3becaufe he had an intereft in God and his favour , but becaufehe had abundance of outward riches ^ (And therefore you fee the end of all his happi- Inefle , Thou foole^ this night fhall thyfoule bee fatten \ftom thee, and then what is become of all his happi nefle ? Yet (uch is our folly, that mdft of usrefL&on the meanes and on the creatures, and expeft happineffe from them. But Chrift telsus, they will not doe the deed 5 This night (hall they tak$ awty thy fonk> and then all thy happi- neffe is gone. The rich man thought before that he had beene (ecure as long as his wealth con- tinue J with him, that he needed not toexpeft any calamity ^ but now he fees that he built up- on a Tandy foundation. David chough an holy man,bemgeftaSlifhed in his Kingdome,having fubdued all his enemies , and furnifhed him- felfe wth wealth and treafure, he thought That hisMountaine was then made fo firong that it could never beemwed-^ that to morrow fliall bee as yefler day and much more abundant 5 bur, no footer did God hide his face from him, but he was troubled. ?faL 30 7.Tofhew, thactc was not his riches, and outward profpericy that made him happy, but God oncly : So Daniel, 5,23. Bdjhazzar when as he thought himfetfe happy^being environed with his Wives Princes,and Servants ; when {is he praifedtk gods Gfffktey.andthegoJs ofQoli. abounded with ail outward prosperity and rc- r>6fed A RemedyagMnft Covetoufneffe. 5 pofedhishappineffe in it Js counted butafoole by Daniel ioxxz^ Beeaufe he glorified not Gpd^ in wbtfe hands his breath and all his waksvpzre 3 and therefore he was deftroyed. Thefe things of themfelves will not continue with us,nor yet make us happy. We take not a ftep to profperity or adverfiry, but Gods hand dothleadeit. My brethren that heare me this day, that have heretofore thoght, that if ye had fuchaneftate, (uch learning, filch ornaments, and fach friends, that then ye were happy 5 to perfwade you that it is not fo> k would change your hopes and feares , your griefes and joyes, and mike you labour to be rich in faith and in good workes. It will be very hard to perfwade you to this, yet we will doe what we can , and adde certaine reafens which may perfwade you to beleeve it to be fo , if God ftall adde a blef- fingtothem, and joynethe operation of his Spirit wich them to perfwade you. Firft^this mutt needs be fo ,in regard of Gods \ ^e^on AIMufBciencIe^hee alone is able to comfort1 I without the creatures helpe : elfe there were an inefficiency and narrowneiTe in him.> and fohe ifliouldnotbeGjd. Ifhe ould not fill oar de- fires every wiy , hee werenot All-fufficient : Even as the Suane fhould b.edefe&ive, if it needed the heipe of torches to give light. God isbleffednotonely in himfelfe, ban mikes us alfo bief&d ^ it is the ground of all other Cam- mindements; Thmfhih love and 'wwliiptbiLord thy God 0 andhimamljpaltthaigf^rsi Wewirf 1. A3 love i> Detit.^. Math. 4 .10. 5- Pfai-JM. A Remedy againft Covetcufneffe. love him with all our heart/, with all our finks , let not the creature have one jot of them, becaufe all comfort is from God. Gen. 17. i. lam God j all-fufficients m!kgbeforetne>andbeferjeB: that is, love me altogether , fet your affe&ions on none but meje need not got unto the creature all is in me. If the creature could doe any thing for to make us happy and not God, then we might ftep out to.it 5 but the creature can adde nothing to it, God onely is all-fufficient to make you perfeft every way 5 though the crea- ture be ufedby God as an inftrumenr, yet it is onely God that makes you happy and gives you comfort, and not the creature. Secondly, it muft needs be Co becaufe of the vanity and emptinefle of the creature : It can doe nothing but as it is commanded by Gorl^e is the Lord of Hoafts> who commandeth all the creatures, as the Generall doth his Army. A man having the creatures to helpe him, it is by vertue of Gods command. It is the vanity of the creature that it can doe nothing of it felfe, except there be an influence from God. Looke not then to the creature it felfe , but to the in- flucnce,actf on and application that it hath from Gods fecret concurrence with if# What it is to have this fecret concurrence and influence from God unto the creature, you may fee it expref fed by this fimilitude 5 Take the hand,it moves becaufe there is an imperceptible influence from the will that ftirres it: So the creature mo- ving and giving comfort to us, it is Gods will it (hould A Remedy againfl Co^uetoufnejfe. fhould doe it, and (b it is applyed to this or that adion. The Artificer ufing a hatchet to make a ftoole or the like, there is an in fluence from his Art that guids his hand and it : fb the creatures working is by a ftcret concourfe from God,do- ing thus and thus. And to know that it is from God,yefiadea mutability in the creature, it workes not alwaies oneway : Phyficke and all I other things are inconftant^fometimes it helps,! fbmetimes not 9 yea many times when as yee \ have all the meanes yet they faile $ to (Tiew that there is an influence from God , and that the creatures are vanifhing D perifliing and uncon- ftanr of themfelves. Thirdly, it muft be fo, becaufe it is finfull to looke comfort from any thing but from God : becauie by this wee attribute that to the crea- ture , which onely belongs to God • which is Idolatry. The creature fteales away the heart \ in an imperceptible manner, as Abfolow ftole away the peoples hearts from David 5 or as the adulterer fteales away the love of the wife from her husband. This makes you (erve the crea- tures : this makes you to fettle your affc&ions on the creatures : if they faile, yee lorrow $ if they come ye joy : and ye doe this with all joy, with all delight and pleafure^anddefire^ This is a great finne, nay it is the grcateft finne : as adultery is the greateft finne, becaufe it fevers and diffolves the marriage ^ (bis this the greater becaufe it fever us from God, and makes us cleave to the creature. The 1. Sam«i).£. 8 Vfi I. pfal.^8.20, i Sam.14. A Remedy againfl Corvetoufnef[e% The maine Confe&ary and ufe from this, is 5 To keepe you from hafting after worldly things : men are never weary of feeking them, but ipend their whole time in getting of them 5 and this is thereafon , why the things that be- long to falvation are fo much neglected .• men fpend fo much time in a thoufand other things and trifles, that they have no time at all to ferve God in : they are bufie about riches, honours, credit 5 or the things whereon their pleafures doe pirch ; but if this be digefted, it will teach you to feeke all from God , who difpofeth all things, and to whom the iffnes of life and death of good or evill doe belong. Confider with your felves and you (hall finde $ that the reafon wherefore yee feeke for outward content and comfort, is becaufe you thinkeit will doe you good if you have it, or hurt if you have it not. But herein you erre,giving that to the creature which onely belongs to God. Efay 41. 23. If the idols be God, faith the Lord Jet them doe good or evilly Tbefcope of this place 3is to cut off t lie whoriQi and adulterifh affe&ion of thofe, who have an eager and unweaned defire afrer earthly things, by fhewing,that they can doe us neyther good nor hurt. Therefore God puniihed David ex- ceedingly for wtmhringthe people 5 becaufe hee thought that rhey could ftrengthen him aeainft his enemies without Gods helne. VVher-' Ieremyrf.ii. 24 ihmfayththe Lord Jet not the wife man^loryinhk wijedome, neyther let the mighty map glory in his mighty neyther kt th rich man glory in his riches A Remedy zgainfl Qoyetou/neffe. riches J)Ht kthim that glorietkglory in this j that he underftandethand kgmeth that I am the Lord jttsif'h execute lowing bytdeffe Judgment and Rtghteoufnefo in the earth. AMfheihouId have laid; If thefe things could doe you good or hurt, there were feme rcafon that you might feeke them : but there is nothing in them that you fhouid defire them -0For it is I onely that execute Mercy and ludge- mint, all good and evill is from me. Therefore Pjalme9e2. we have this caveat given us.Ifrii hts increafefet not pur hearts upon f&«r,magnifie not j our felves in them or for them , for all good and comfort is onelv from God^ e!fe you might fet your hearts on them:, but now all power and kir.dnefleisfrom him* therefore your wealth can never doe ft. But it may bee obje&ed : That God doth comfort us and make us happy in this life by meanes,and riches are the meanes : Wherefore then may we not feeke to them to get this com- fort? To this I anfwer $ That God doth reward every man according to hisu>ork$s , not according ro his wealth. Yea he can comfort us without thefe $ For he istkeGod of all Consolation 1 2 Cor. 1.5. and that both Inclusive znd Exclujfoe; all comfort is in him, and from him, none without h*m. If we thinke to have it from honours % w*. alth or friends, wee deceive our felves, for they are vaine and profit not, 1 Satn.i2.zi«22.T*rwy<>e not ajtde9 for tlxnfhaliiee goe after vaine things which cannot profit nor deliver \for they are vaim. All B thefe ObieS. Anfw. IO Ob'uti;. A Remedy agrinft ColpetoujnejTe thefo things without God, will profit you no- thing. Bat will not health, wealth and friends profit us ? No.not at ail,they- are vanity, they ^re empty in themfelves, they cannot doe it : they arc in themfelvesbuc vanity 5 having the creature yee have but the huske without the graine^he (hell without the kernell. The creature is but empty of it felfe -y except God put into it a fitnefle to comfort you % all is vanity and nothing worth, and this vanity is nothing but emptinefTe. And this ferves to correft the thoughts of men,wbo thinke that if they had fuch an eftate , all their debts paide ,. if they had fuch and Inch friends, then all would be well with them: and who is it that thinkes not thus? But let thofe tfcut en- tertaine fuch thoughts , tonfider the vanity of the creature; all our finnes proceede from the over- valuing of the creature: for finne is nothing bur an avcrfion of the fbule from the immutable God to the creature. Labour then to conceive of the creature aright, to fee that it is vaine : this will kcepe you right, and hinder you from going froHjGpd and cleaving to the creature. Toprefle this further, confider thefe foure things. Firft,if yee goe another way to worke , be- lieve ^11 yee fee, and feeke comfort in the crea- ture • confideryee (ballloofe your labour. It is not in the power of the creature to yeeld yee A Remedy againftCoDetoufneffe. yee any comfort ^ if yee bufie your fclves in fceking any comfort from it , yee walke in a vainefbadowrPp/. 39.6. Sttrelj everjwanwal- keth in a vainefhadow fttrelj theytre all difquietedin vaine : He heapeth np riches and kgowtth not wkofiall gather them : If we lookc comfort from riches, we iooke it but from a fhadow , all our labour is in vaine. There is zjbadow of the Almighty in which feme men walke, where they fta!l bee fare to finde this comfort: Others there are that walke in the fhadow of the creature, in the va- nity of their mindes, feeking comfort from it:, thofe who thus walke fliall be deceived. A fha- dow though it feeme to be fbmething, yet it is nothing ^ it may feeme to have the lineaments of a man or fbme other body , yet it is nothing ; So thefe outward things may feeme to have fbmething *n them, but yet indeed they have nothing $ thofe who feeke for comfort in them commit t^o evils, lerem. 2. 13. Thejforfakg God the Fount aine of living Waters % and digge unto them $elves pits which mil hold no water. God having all comforts in him, comforts never failing 5 be- caufe there is a fpring of comfort in him , yet , wee forfake him , and digge to our felves pits, j which if they have any water it is but borrowed and not continuing $and that water which they have is noneofthebeft , it is muddy and will not alwaies continue : wherefore pitch your affe&ions on the true fuhftantiall good , not on vanities : If wee fee a man come to an Orchard foil of goodly fruits and bee fhonld B 2 carch P&1.91.* i2 \ AR emedy again ft Covetoufneffe* cacch oncly ar the ftiadow of them, netling his hands, and (pending his labour invaine, we would account him either a fooleor a mad- man ^ yet wee in the cleare Sunne-ihine of theGofrell, (fuchisour madnefle) doe catch and feeke atter ihadowes with trouble of minde and forrow of heart, negle&ing ehe fiib- ftance. Secondly ,Confider that you feeke your hap- pinefle, the wrong way, in thac you freke it in worldly things, they are not able to heJpe or make youhappy^becaufe they reach not to the inwatd man : the body 13 but the (heath and cafe , our happinefle lies not in ic ■: Co in the creatures , their happinefle confifteth not in themfelveSjbut in ibmething elfe: It lies in ob- ferving the rule that Gad hath aoppyntedto them: the fire,obfemng the rule that God hath given it, is (lire 5 (b is it of water, fo of ail crea- ' rures animate and inanimate, their happinefle confifts in oblerving the rule that God hath pre- fer ibed to them. The Law of God is the rule that we muft walke by /allowing it as a rule we are happy .• hee that keepeth the Comminde- ments (ball live in them : hee that departeth from them is dead. Every motion of the Fi(h out of the water is to death , but every moti- on of it in the water is to life : So let a mans motions bee towards God, then they are motions to life , but flet him move after out- ward things^and it is a motion to death and mi- (ery 5 therefore., if yee feeke this comfort from out- A Remedy againft Colpetoufnejfe JJ outward things yee goc the wrong way to get it. Thirdly > Confider that you make a wrong choyce, ye feeke not that which will doe it. If } ou feeke for this comfort from God , all is in one place, but if ye feeke for it in the creatures, yemuft have a multitude of them to comfort you- yemuft have health, wealth, honours, friends, and many otherthings 5 but one thing will doe it if ye goe the right way: ye fhall finde it onely in God. Martha Jheeww troubled about Luke 10.41,41 matythtngS) when as one thing onely was nece£ary. If ye feeke comfort in earthly things , ye mult have a thoufand things to helpe it , but godli- nefTe which hath the promife of this life and of the life to come doth yeeld this comfort of its felfejfthatye feeke kin it. It is a great advan- tage for us to have all comforts in one thing ; Godlineffe onely hath ail thefe comforts.there- fore feeke them in it. Tourthly, Confider, that that comfort and happinefTe which you have from the creature, is but a dependent felicity,and it is fb much th e worfe 5 becaufe it depends on the creature, which is mutable and uncertaine : how much better isit to depend on God, in whom is nofha- ! Iarrcg ll?t du« tf variety or change. Every creature u weaker by how much it hath more dependency on another creature : and fo are ye weaker by how much more yee depend on outward things. If yev depend on friends j rhey may change their affe&ions, and become yonr enemies, or dearth B 3 may 14 A Remedy againfi Colpetoufaeffe. may take rhem away, and then your happineffe is gone : If ye depend on riches, P/v. 23.5. JfV// tkoxfct thine eye on that which is not .Xhrifto$Godis made unto m^ WifelomeiandrighteoHlneffe and San- Bitication, ani Redemption. Thatnoflejh might re- ioyeein itfelfe but that he that glorieth , might glory in the Lord. For this end, God conveyed Cnrilt unco us ^ that he might make as belie ve^thac we fare not the better for anyxreature, that Co we might re joyce onely in the Lord : therefore he hath made Chrift redemption from all evill, that he might fumiQi us with all good : Chrift hath redeemed us from hell and mifery , from want of good things : feeke not then a depen- dency on the creature, thinke not that it will better you, and this will make you to depend on Chrift. Therefore for thefe regards corred your opinion of worldly and outward things, and judge of them with righteous Iudgement; depend onely on God if you will have him to be your portion, as he was theLevites : Refufe him not as the Ifraelite*did> depend on him in good earneft. A little you fay, with Gods blefc fing will doe much; Labour not therefore^ ney- ther A Remedy again ft Coloetoufneffe. ther toyle yee to leave great portions to your children (the common pretence that men have for their covetoufnefle) though you leave them never fo much, if Gods blefling be not on it, it is nothing, it can yeeldthemnocomfort} yea many times it is an occafion of their hurt. If then Gods blefling be all in all,if thatonely can adminiftcr comfort and make us happy ,1 would aske you this queftion ? What if yee did leave your children onely Gods bleffing,wou!d it not bee fufficient though you leave them little or nothing elfe? Yee thinke not Co : and yet what- soever yee can leave them without Gods bk£ fing,is nothing worth. Preachers labour much in this, to draw you from worldly things , and all to iittle purpofe : It muft be Gods teaching that perfwades within,that muft effeft it : yee muft therefore take paines with your hearts, the generality of the difeafe (hewes that it i s hard to be cured} Labour therefore to finde out the deceipts whichdoe hinder your pra&ife of theft things^ which are theft. One Deceipt that deceives men is, that they are ready to fay, that theft things are the blet fingsofGod. Why then fhould not we rejoyce in them i As for affli&ions they are crofles,and therefore wee grieve for them : if theft then did not adde to our blefledneffe, why count wee them bleffings , and account poverty as a croflc? Tothislanfwerc, that if yee take them as bleflSngsyee may rejoyce in them,asthe inftru- B 4 menrs if Veceift.u 1« A Remedy againft Coipetoufneffe. merits by which God doth yoa good. Bieffings are relative words, they have reference unto God : if yee confider them without reference unco him, they ceafe to be bleflings : therefore if ye confider them meerely as bleflings, ye may rejoyce in them. Now ye receive them as blef- fi ngs. FirfUf yee depend on God for the difpofing, continuingjand want of them,if yee thinke yee fha'i enjoy them no longer than God will. If ye thinke this with your felves,we have Wives, Chi!dren,Friends,and Riches/tis true we have them,but yet they (hall not continue with us an houre or minute longer than God will : If yee thinke fo in good earneft , then yee rejoyce in them as bleflings. A man that is relieved when he is in danger, lookes more to the will than to the hand of him that helpeshim: wee loofce more to the good will of our friends , than to their gifts : fo wee fhould looke more to Gods Will and pleafore > than to the benefits which he beftowes on us. The confederation of thefe things as bleflings,rauftrai(e up yourthoughcs to heavenly things,to confider that whatlbever is done in earth , is firft afted in heaven ^ the Sunne is firft eclipfcd there, and then here: fo your eftate* are fijft ec iipfed there, before chat they are here. Looke tbei efore on God9 and on thefe as meerely depending on God?, Wil^andthen you enjoy them meerely as blet fings. Secondly, yee looke on them as bleflings , if vee -J-3*^ J Remedy againfi Cmittou/mfe. yee looke on them f©, as to know3that yee may have them in aboundance without any com- fort, lnitruments have nothing of therafelves ; whatfbever they have is pnt into them. A mar may have wealth^fiiends, and all other outward thiogs, his mountaine miy (eeme to be ftrong yet without Gods blefling on them, hee may want comfort in them. When asyee thinke thas5 that yee may have thefe things without comfbrt3iti3 afignethat your eye is on God, that yee looke on them onely as the Vehicuiaes or Conduit pipes,to convay comfort. The ay re yeelds light as an Inftrumsnt^though it hath no light of its owne : the water may heate, but net of its felfe , but by that heate which is infufed into it by the fire: So if a man drinke a Potion in Beere, the Beere of its felfe doth not worke, but the Potion worketh by the Beere : So it is with all outward bleffings , they of themfelves can yeeld you no comfort at all , but if they yeeld you any, it is by reafon of that comfort which God puts into them. Thirdly , yee doe them enjoy them as blef fings, if you thinke that you may have comfort without them : the ebbing and flowing of out- ward things doth not augment your comfort or diminifh it : Thofe that have not any outward bleffings , may have more gladneffe and comfort in their heart s^ than thofe who ft Come and Wine are in creafedj Pfal.^.j. Thofe who have but a final- Cottage and a bed in it 3 are many times more happy, more healthy3and lleepe more quietly,] than >7 )S Pfal.37-1^ Phil 4«i *• » ■■ ■ i n ■ i ■ iii i4 Remedy againft Covetoufnefe. ■ ■ ■ ■ than thofe rich men, whofe wealth will not fuffer them tojleepe : Ecclef. 5.12. Many there are, that fecme co want outward things and comforts,yet are full of inward comforts and delights : Many thcreare, who like Pauhnd the ApoAks.Seetne to have nothing >and jet fojfeffe all things : As it u all one with God to helpe with few as with many • So he can comfort widi few friends and externall bleflings,as well as with many: Yet he^a mak$ a little that the righteous have 3 more comfortable than all the revenues of the ungodif^ be^ they never fo great. That whicn hath beene fayd of blefc fings, the like alfb may bee (aid of erodes $ yee may grieve for them if yee cake them as crof fes but withall take heed, that you accout not thofe things ascrofles whichindeedare nocrof- fes. Want was no crofle to Pauljiox yet impri- fbnment: for in the one he abounded^ the other he fungi It is advantage unto us many times to have outward bleflings taken from us. It is ad- vantage to us to have bloud taken awav in a Pleur ifie .• it is good fbmetiraes to lop tree93that fo they may bring forth more fruity fo it is good maay times for us to have crofles to humble us, and to bring us nearer to God : yet yee may (brrow for the lofle of thefe things, and take it as a crofle, if yee can fay this from y oar hearts, that yee are not affli&ed, becaufe yee are made poore, becaufe your wealth is taken from you but becaufe it is Gods pleafure to take it from you, either for the abufe of ic,or elfe to puniOi you for fome other finne.So if that yee are caft into J Remedy agamji Co*vetoufneffe. into fome ficknefle3ye may not grieve for it as a cro(Temeerely,as it is a fickneffe3bac as yee con- ceive the hand of God in inlaying icon you as a punifhmenc for your (inne. 1 he fecond Let and Deceipt is, the prefent fence and feeling that wee have of the comfort rhat comes from aboundance. Men are ready to fey, that they feele comfort from aboundance of outward things : therefore whatsoever you fay to the contrary., is but (pe- culations and fancies. Men are guided by fence, which cannot be deceived 5 we finde and feele comfdrc in theft things by experience, we fee a reality in thefe things, and therefore whatfbe- ver you fey to the contrary 3is but vaine, and to no purpofe. To this I anfwere, you mull: not judge of things according to fence [ for fence was never made a Iudge by God ,to judge of thefe things^ \ but judge of them according to faith and recti- fied reafbn, which judgeth of things that are to come* that are pall: and prefent all together, and Co can heft judg of thefe things as they are.Now for to helpe your judgements in thefethings. FirftjConfider what the Scripture doth fay of them : what it doth fay of pleafiare^friends^nd riehes:the Scripture prefents things as they are, and that tels you that they arc but Vanitj of va- nities, and thst all is vanity. Secondly aconfider the Iudgements of orhers3 concerning them who have beene on the ftage of affii&ions > and have abounded with good workes 19 Decetyt .*, Anfc Eccles-i.a. zo A Remedy againft Coioetoufneffe. workes whilft they lived , but are now gone. Thirdly5confider what ye will judge of them at the day of death : then men are awaked,they fee thefe things as they are indeed, and then they befoole themfelves that they have (pent Co rruchtimein feeking after thofe things which wiil not profit them, and fpent fo little time in feeking after falvation. Fourthly, Iudgenotofthem as you finde them for the prefent, but likewife as you fhall finde them for the time to come, judge of all to- gether. Now for Sence : you muft underftand that there is a double fenfc. Firft, there is a fence and feeling of the com- fort of the creature,as a man that is benummed with cold^is refreshed with fire ; or a man that i3 fainty and feeble in heart , is refrefhed with wine. Secondly, There is a fupereminent comfort proceeding from an inward apprehenfion of Co is favour towards us, in giving thefe blef- fingstou?. There may be an inward diftemper, which my make our joyes to be hollow and counter- feit : there may be fadnefTe of heart ? when as there is outward joy 3 becaufe there is an inward indfuperement fence which affYftsthe heart another away: and therefore, Ecckf.2.2. Exter- mllloy, is called mailoy ^ becaufe wee minde it not : It is the joy of joyes, and life of comfort chat is from within, that proceeds from the in- ward A Remedy againfi Cpyaaufneffe 2.1 ward man. As the fouie is ftongcr.and the more itisin health, fo it findes more comfort, both excemalland fuperemiaentcomforc:Gjaces are to thetbule as health to theb 4/ $ the more and greater they ate3 the more comfort they ad- mini Aer. But yee may objeft that the creature can ad- minifter its owne comfon 0and ofitsfelfe. To this I aniwere - That there is an aptneffe and fitnefle in the creature for to comfort us, but yet it can y eeld us no comfort without God r Wherefore keepe ypyir afe&ions in fquare, have f> much :jpy a^d^efight in tire creature., as the creature requires, and no more 5 if your affeftions hold a righr proportion with thenr objeft$,they are right $ therefore thus farre yee may joy in the creature3and no further. Firft 3 Yee may joy in it with a remifle joy, and yee may alio forrow for it with a remifle forrow, yee may joy in it as if yee joyed not, and fomvp in it as if yee forr&wed not. Secondly, Yee may joy in themVith a loofe joy and affeftion^ astheyfet loofetoyou, (o yee may fet loefe to them, 1 Cor, 7. 2 9, 3 0, 3 1 . Brethren the time isfljort^ it remaineththerefare that thofe who have wives, bee as t faugh they hid none^ that thofe that weep* be as thongh they mpt not 5 that thofe that reioyce , as though they reioyced not $ and thofe that bay as though they poffejfed not 5 and thy that ufe thhwrldj as not abttftng it : That is , lee your affedVioasba loofetothefe things : Take any of thefe outward things, yee may caft your affections ObuB. Anfw< i.Cor7-30' IX Deceh.^i t/lttftver. A Remedy againftCoT>etwjneffe. affections bee loofe to thefe things : Take any of thefe outward things, yee may caft yoar af- fe&ions on them in a loofe manner: goe no far- ther than this 5 For thfajhion eft he world paflhth awa)^ Yee may bee taken away from it* and it from you^therefore affe&it no other wife, than a tranfitory thing, and with a loofe and transi- ent affc&ion,willing to depart from ttswhetifo- ever it fhall pleafeGod to take it from you. Thirdly3ye may love them with a dependent affe<3ion$ they are things of a dependent na- ture, they have no hottome of their owne to ftandon^theyonely depend on God, and fo yee may love them as depending on him.- eyeing the Fountaine , and not the Cifteme from whence they flow : take not the light from the ay re onIy>but looke to the Sunne from whence it comes. The third Deceit , is falfe reafoning : Wee finde it otherwife by experience : we fee that a diligent hand make th rich2and bringeth com- fort : we fee that labour bringeth learning • and for the labour which we take to get ir5in recom- pence of it>it makes us happy. To this I am/were,That this chaine doth not alwaieshoId.-God brcakss it many times^riches come not alwaies by labour , ncr comfort by riches ^ except God bee with the labonr3 the labour profits nothing, pfal. 12 7.1. Except the Lord build the houft^ theylsfour iftvafatthat build it: Except tktLsrdkeepe the tit}, thzWatchtitn watch but invmt. If is in value to rife ftp earetjjo #* ji Remedy agawfl Cwctoufnetfe. goe to bid Irte, to eat e tfo bmd afearefittoejfe : Yee f hall not reape the fruit yee cxpeft,unkfle God be wkh your labour, IfChriftbeabfencthe Dljdples may labour all night and catch miking • hue it he be prefent with them , then their la- bour pn>fpereth, then they enelofea multitude of Fi/b&i So when as we labour and take patnes, ■*■ minketobe ftrong in our ovrne ftrengch without Gods helpe, wee goe to worke with a itrong key which will not open $ but if Gods hanibe in the bufineffe^we doe that with grea- :er facility and eafe which God hath appointed we (hould doe. You may fee this in Iafeph,God parpofed t 1 make him a great roar* 9- fee with what facility he was made the Qovermur of, A Remedy againfl Coandcan difcerm and pry into it. Lee us therefore examine our hearts, and confider how much' we have loved and trufted the creature ; let us condemne our felves , and re&ifie our judgements, and judge of things as they are ; Let us not thinke ourfelves happy for that wee enjoy the creatures \ let us not thinke our felvesblefied in thou, butonelyin Cnrift,becaufeit is not in their power to make us happy. If we have fb joyed in the(e,or loved them fo as to love God leffe jt is adultrous love and joy* We have no better rule to judge of fat dulterous love than this , when as otir Ipve to the creature, doth leflea our love towards God. Now leaft we be deceived \m our love to the creature , 1 will give you thele foure fignes to know 3 whether your love to it be right or no. Firft , fee if y^ur affections to the creature caufe you to withdraw y ur hearrsfrom God. ler. 17. 5. Cur Jed be the mm that makfth flijh Us arm and P;hjekart departeth from tix Lord 1 it is a figne wee make flefh our arme , whenas wee withdraw our hearts from God g we ma'tfff.2, A Remedy again ft Coyetoujnejje. Luke x 1. 1 pi, Jain.4'5 > Thus much of the fint generall Do&rine^wt come now to the fecond, which is this. that Covet oufafc is to be mortified. That Covetoulncffe is unlawful!, a!l k^ow it : the thing therefore that will be ufefuli 113 the handling of this point, will be to (hew you what Covetoufhefle is^ and why it is to be mor- tified. Now tofttew you what it is. Covetoufnefle may be defined, tsBea fitfull dejtre of getting or kftyfag money or wealth inordi- nately* Firft,itis afinfulidefire,becaufeit is a luft, as lulling after p:ealqre is called Voluptuouf- neffe ^it is alfo inordinate, the principle being amifle, and likewise the obje£t .-. The principle isamiiTe, when as we over-value Riches, feu greater beauty on them than they have , and feeing them with a wrong eye. wee luft after thero,by realon that we overvalue them $ And thus to overvalue them,thus toluft after them, and to thinke that they can make us happy, h Idolatry.. Theobie&of it is as bad as the prin- ciple, when as the end of gating riches, iscy- ther to raift us to a higher condition, or xofer* delicto u)ly even day -0 ox cite to f^esdtkm o&jotae hft as well as to keepe them. r Secondly , it is of getting or keeping moneys of getting it inordinately, when as we ^eeke it by wrong meanes- orof keeping it inordi- nately ^and that in two cafes, f irft, in not be- llowing it on our fel ves , as, we ought. There is A Remedy agamfl CoDetoufneffe. *9 h tenacity of this fort among men, Ecclef 4.1 3. There is a great evill under the Sunne$ namely , Ri- ches kept by the owners thereof to their hurt : When as it h emely and good for a man to cate and drinke , andtoenioy the goodofall his labour that bee Ufyth under the Sunne , alt the dales of his lift which God grveth him, for this is his portion : And thus to takg his Portion and to rcicyce in his labour is the gift of God. Ecclef 5. 18. 19. then fecondly, in not giving to others , befog too ftraight handed, having goods and feeing others to want. The kft and chiefe thing in the definition is, Inordinately, that is* befides the rate of Gods Word. A thing is faid to be inordinate, when as it is befides the fquare, and in doing thus, we doe amide. Now this affeftion of feeking money isfayd tobeinordinate?inthefe fourerefpe&s. Firft, when as we feeke kbymeaftre, more than we (hould. Secondly, when we feeke itby meanes, that wefhouldnot. Thirdly ,when we feeke it for wrong ends. Fourthly, when we feeke kin a wrong man- ner. For the firft,we offend in the meaftre,'when as we feeke for more than God gives us : that which God gives every man .that is his Portion here Ecclef. 5. 1 8. And he that defireth and with-hol- deth more than his portion,ishe that offendeth in the meafure,,?/^. 1 1.24. i 2 3 4 jo 1 AR emedy again ft Covetoufneffe. obkS. Anjwtr, Luke i ^ 3?. But how fhall I know Gods Will , and what my portion is ? 1 anfwer , by the event : fee in what eftatc and condition God hath fet you,fee what eftat e he hath given yon, this is your Portioa , ariid with it you muft be contented. God hath a So- veraignty over us, we are but his (ubjefts , and muft be contented with what he gives us : you are contented with that which your father or your Prince gives you j therefore you muft re- ceive that which God beftowes upon you, with allhumilky and thankfulnefTc.If we befoundly humbled, we confeffeonrf elves worthy to k deftroj- ed} Ezech* 3 6.3 2 . VVe confefle with lacob Gm 32 1 o. That wee are uvworthj of the kaft of Gods mtr- cksi) that the leaft portion is more than we de- ferve. The Prodigal! being humbled, was con- tented with the loweft place in his fathers houfe, to be as one of his fathers houfhoidfermnts : and fo we ought to be content with that Porti- on which God hath given us , bee it never fo fmall,becaufe it is more than wee deferve • and if we defire or feeke for more,this defire is fin- full. Secondly , as wee ought not to feeke wealth more than is our due;, fo we ought not to feeke it by unlawful! meanes J not by ufury^gaming, o^preffion, fraud, deceit, or any other unlaw- ful meanes. ladde this of gaming, becaufefc is unlawfull ( though it bee little confidered : ) for it is no meanes that God hath appoynted or fanft ified for to get money j becaufe it is ney- ther A Remedy zgainfl Qoyetoujneffe. ther a gift nor a bargaiue. I difpuce not now ; whether playing for trifles3 to pur life inro the game be lawfully but of gaming wirh an intent to get and gaine money or wealth $ this I fay is anunlawfullmeanes, and (uch as have gotten money by thefe unlawfull meanes5are bound to refHtution. Thirdly, when the end of our feeking after money is wrong/then our affection is finfull.as if we feeke it onely of its felfe , that we may be rich ^or tobeftow itoncurlufts. If wee make this our end, to beftow it on cur luft, and not f on neceflaries onely 9 not contenting our felves • with fo much as fhall fer ve our turnes ^ if wee feeke it thus, we feeke it in cxcefle. He that de- fires money for a ;ourney3defires no more then I will ferve to defray the cofts and expcnces in his journey J fo if a man defires money for any other erd? he defires as much as will ferve him for that jSurpofe J and no more. So in ether things : he that i? ficke 5 defires as much Phy- ficke as will cure him 9 and no more : fo wee ought to defire as much as will ferve our necef- fities^and no more. But if we defire it forambi- tion^pleafiires^or any other by~refpe&3this de- fire is finfull and inordinate. Laftlyjt is inordinate^when as.we feeke it in a wrong manner 3 which confifteth in thefe 5. particulars. Firft.when as we feeke it out of love unto it^ and this manner of feeking it5 is fpirituall adul- tery. 2^/4.4. Yee Adulterers and Adultreffes, r. c 4 kpovp ?* ?* A Remedy againfi CoDetoufnejfe. know yea not that the frien ijhipofths world , is an omnitywith Cod , aniwhofoeveris a friend of the rvorlUjsav enemy toGod? if we be in Jove wich 3c foricsownebeiuty, it is finfullDkis fpirkuall adulrery. Secondly, when as we feeke it to tmft in it • when as we thinke we (hall be the fofer for it, and make it our ftreng Tower. Yet hz that trn- flethin Riches fiall fali^ Prov. 11.28. And there- fore, if we hnvt food and rayment we ought therewith to be contented, 1 Tim A. 8. And not to trnjt in nn- cert dine riches* Thirdly 5 when as we are high minded and thinke onr felves the better men for oar wealthy when as it makes us looke bigger than we did- as commonly thofe that are rich doe ^ therefore 1 Tim. 6. 17. Panl bids Timothy Charge thofe that are rich in this world, that they bee not high min- ded. Fourthly, when as we feeke it to glory in it . as Davids hee would number the people to glory and tmft in them : thins finfull^ For ho that glorkth m*fi glory in the Lord n$t in them : 1 . Cor. 1. 11. Fiftly,when a« wee feeke it with two much hafte and eag.r etfe , when as all oar dai s are forrowes our frjrvrll ^atfe y and onr hearts take no rep in thj night. Ecch\ * , 3 3 , Wht n as we C.eke it notitav ingG >rh ie-iinre- firch a deCre is in- ordinate .impo'cu^are, and (infjfl : ihtrefore, 1 Tm.6.9.io.Thofethawil/k>kh (that ft fach who make too much haifce to be rich , ) fall i#ta temp ji BLcmvay agamjt C&vetou/nejfo. I temptation and a fnare 5 and into many fo4ijh mi hurtjtiU laps which drowne men in perdition and (kfiruUi&n^ and pierce them through with maxy for- rowes. But now you will obje&: that riches are bief- fings ^ and dem and of me whether you may not defire riches as they are bieffings. I anfwer, that it is true , that they are Met flags, and the reward of the feare of God. Vrov 22.4. BfhnmiUty ami the feartof thcLord^ areRi- ches^and Honour. Therefore it is fayd of David^ Mat He died f fill of Riches. Abrahamtfetvzm rec- koned them as bieffings. Gen.2\. 3 5. The Lord hath blej/ed mj Mafler greatly and he is become gre^ f , and hehith given Um Flocks* and Htards^ and 8il- veryandGold , and Men^ervants , and Maidser- vants and Camels andAjfes: Iacob counted them as bieffings, Gen. 32.10. And Chrift hunfelfe faith, Thtt ii k more bkjjedto lend than to borrow, to give than to receive^ may wee not then defire them? To anfwer this, yee rauft know , that there is twofold will and defire. Firft,a remilTe will, which is rather an inclinatien than a will, S 5condly,there is a peremptory will, which is miture ripe and peremptory: with this latter will we may not defire them, but vvirh rhe for- mer me may ^ for in the 1 Tim.6<%* If&ehavtfcod andraymtnt > hi m therewith k content : It any man hav^e a defire to de rich; yet having food aid raymenc let him not (b defire more riches ^ bat that he may be concrnr with it . yea having, r having them not, yce mufl: be comem.No w there n $*,ft. Anfrv. i.Chr.ap^28. Aas20;3f. 34 Math. i6-39- Qu°pon. A Remedy againft Cofitting in the meane time under Gods hand, and refer- ring and Submitting our wills to his Will. Se- condly ..there is a content whereby having fuf- ficient for food, and rayment we fufFeir not on wills actually to defire more.nor to goe beyoftd the limits which God hath ier vs. God hath promifed outward bleffings as a reward of his feryice, and propoundeth them to us3as fo ma- ny arguments and motives to ftirre us up to feare him : and therefore we may defire them as his bleffings , with iuch a rernifle and fubor- dinate defire as this $ when as we let boundsand limits to the fea of our owne defires which are in theriifelves turbulent, and fubmir our felves wholly to Gods W ill. Chrift being to die had a will to live, yet not a full and refolute will, but a will fubordinate ro Gods Will Father if thou vp'th^ let this Cup pafe from me, yet mt my mU9 but thine k done : his will was but an inclination.and not a will • fb we mav wifh riches with a remifTe will and inclination,but not with a perfeft will; that is, we may not goe about to get them with a full defire and refblution. But how farre may a man defire wealth ? Where muft he fet limits to his defires.. menr3he may defire that which is neceflary for nature^wkhout which he cannot live & fubfift: as a man may defire a (hip to paffe over the (ea from one Countrey to another3becaufe he can- ! not pafle over without it: fo a man may defire j food and ray ment in the fea of this life^becaufe J without it hee cannot finilh hi3 courfe which God hath prefcribed unto him. Now there is a threefold neceffity. Tirft, there is a neceffity of expedience, as if a man have a journey to goe 5 'tis true he may goe it on footejet he tmy defire a horfe to ride on,becaufe it will be more expedient for him: fb you may defire with a rcmifle defire/o much as is expedient for your vocation and calling5(b much as it require?. Secondly, there is a neceffity in rcfpe&of your .condition and place 5 as men in higher ranke and catling need more than men of an in feriour degree , to maintaine their place and dignity ^ (b may they defire to have more than they -lb as they defire no more than will be Juf- ficienc to maintains them in that ranke and cfe^ gree wherein they are placed. Thirdly, there is a neceffity of refreshment, and you may defire as much as is needfull for yourneceflary refrefhment , as much ashofpi- talityrequires^fo that you doe not goe beyond it. And in thefe three refpefts,you may defire God to give you as much as (hall be expedient for 36 Rea [**.!> A Remedy againji Co ^etou[ne$e. for you , becaufe it is no more than nat urc re- quires. Now befides this deli re of ehings peceffary, there is a defire ofibpcrfluhyandexcefTe: this defire proceeds not f torn nature bat from luft ^ becaule we defire fuch a degree of wealthy ey- ther to raife our eftates, or that we may bellow icon our lufts and pleafures^ that like the rich Glutton, Utk$ 16. We may be well clad, mi fare deliciottfty everyday. Many mens lives are nothing eife but playing and eating, eating and playing, and are led alwaies in this circuit : To defire wealth to this or any other fuperfluous end is very finfull,and it muft needs be fo for many reafbns. Firft, becaufe mans life ftands not in abun- dance and exceffe : therefore Luke 1 2 . 1 3 , 1 4, 1 5 , verfes. When as a certaine man fpafy to chrifi to fpeake to his brother to divide the inheritance with him : he [aid unto him. Man who made me a Ittdge or divider over you ^ and then bids the mnltitnde to be- ware of Covetonfntf[e\ becanfe that a mans life confi- fleth not in the abuniince of the things that he pojjef- feth: That is* th^ughyee have never fb much wealth, yet yee (hall not live the longer for it 5 your lifeconfiftsnotin k, no more doth your comforr .• for they will but pleafe the fight of your eye, they will not make you more happi) than you are$ feeke not therefore fuperflnity, for your life confifts not m abundance : Hee is but a foole , that thinkes thar t hefe things will make him happy,that thefe will make him rich: all I A Remedy agtinfi Co^etoufnejje. all they that are not rich in God,are poore- and ifchey thinke themfelvelves happy and rich in thefe things, they are but foolcs. Secondly 5ihe defire of fuperfluiry is Gnfuil5 becaufc it. proceeds from an eviilroote : the fruit cannot be good that proceedethfrom an evill and bitter roote^ but this defire proceeds from fuch a roote ; That is5 from luft, it comes not from Gods Spirit, which biddeth erary man to becontentmtk food and rayment : Nor yet from nature, which (eekes not fuperflaities^ therefore proceeding from laft it muft needs befinfull. Thirdly3what yee may not pray for,that yee may nordefire to (eeke after ybut wee may not pray for foperfluities. Prov. 30. 8. Give me ney~ ther poverty nor rickety feed me with pod convenient pr mejaot wuhfuperfluities. And in the Lords Prayer we are taught not to pray for fuperflui- ties, hxn^Givemthti day our daily breads thatis3 as much as is tieceffary for us , and no more : therefore wee may defire it. The feeking o\ more cfo*n is neceffiry doth hinder us, and not further us y a fhooe that is too bigge,doth hinder a traveller, as well as one that is too little. Fourthly^ is dangerous frr ft doth choake the word,anddrowne men in perdition: there- fore i- hAgttrs Prayer Prov 40 .8, 9. Give me net- tfar poverty nor riches^ feede me with prde conveni- ent for me \ leaf! Ibefull and deni thee, tindfajti Who U the Lord? Fulaeffe and excefle is alwates dan- I . gerous ?7 Luke 12..21* % 1 Tim -6.1. 5 Math. *.n 38 A Remedy againfl Coyetoufneffe gerous : full tables doe caufe forfeits., full cups make a ftrong braine giddy. The ftrongeft Saints hath beene fhaken with profperity and excefle,as David>Hezekiah,Salowon^ they finned by reafon of excefle in outward things. It is dangerous to bee rich, therefore it is Davids counfe!l3 Pfal. £a. i o. If ticks increafe,fet not your harts upon them. A rich man cannot enter into the Kingdome of Heaven: Itiseafierfor a Camelltogoe through the eyeofaBtedkjhunfor him to enter into Heaven. For if a man be rich,it is a thoufand fb one, but that he trufteth in his riches, and it is impoffible thathee who trufteth in his riches, fhould enter into Heaven. Latily, todefire ftperfluity muft needs be finfull,becaufe we haye an exprefle command to the contrary, i. Him. 6.8. If we Lvefoode and raymeut, let u* therewith h content. This is the bound that God hath fet us, we muft not goe beyond it. If it were lawiull for any man to defirc and have abundance , then it were law- full for Kings; w t Cod hath fet limits to them. Dent. 1 7.17. Hefhallnot multiply Horfes nor Wilts to himfelfe , that his heart turne not away : mt e r fhall he greaffy multiply to himfelfe filver and gold, that his heart be not lift ed vp above his brethrc*:God hath (etusdowne limits and bounds how tarre we fhould goe, therefore to pafle beyond them is finfulljbut we paffe beyond them, when as we defire fuperfluity,therefore the defireof iuper- fiuity is finfull. But •f Remedy agamfi C&vetoHfneffie. ( $ 9 Bar may not a man afe his calling to increafe his wealth £' I anfwer that the end of mens callings is not to gather riches,if man make this their end, k isa wrong end$ buc the end of cured in£isto ferveGodand man. The ground of which is this. Every man is a member of che Common- wealth, every m^n hath fbme gifts or other, which muftnot lie idle : every man hath fome. Talents, and muft ufe them to his Matters ad- vantage 5 and how can that be , except he doe good to men ? Every one is a fervant to Chrift, and muft doe Gods worke : no mah i? ftee 5 e- very ont is Chriftsfer^ant^and muft be diligent to ierve Chriftand todoe good to men. Heihat hath an office muft ht diligent in it, and at Union it : every mm rami: attend hiscalKngandbee dili- gent ink. If riches come in by our calling, that is the wages, not the end of our calling, fork lookes onely to God: we muft not makegaift£ the end of our callings $ there are many that m^fcegainecheir godiinefle, and the end of the*r profeffibns : Somepreach onely -{or^im : o- thers ufe all or her callings onely for gaine : but if any man will make gaine the end of his cal- | ling, though he mav conceale and hide his end from men, yet let hhh be fare that he (hall an- fwereGod,the fearcher of the hearts for it :ori the other fide, rfaman by diligence inhiscal- ling have Riches following him, he may take them as abldlin^of God beftowed on him and as a reward of his calling. The diligent hand ma- kth Anfa. Rom.i2.^7j8, Roai.i^iS. Pr07.10.4- 40 Pipv-io.**. Gcn.30.45. Prev.ic**. Math>3J. A Remedy againft Lo as a reward of his fer vice.The more diligent a man is in his calling the more fincere and upright , the more God doth blefle him 9 and increafe his riches. God makes men rich ^ when as he gives thtm riches with- outforromt and troubles , when as they come in witheafe, without expe&ation and diifqaiet : Man mates himfelfe rich,when as there is great trouble in getting,keeping:)and enjoying them: when as he ufeth his calling to get riches, or when as heufethunlawfull meanes: The me- thod that God ufeth to inrich men, is this ^ He firft bid us feeke the Kingdom of heaven > and the righteoufneffei hereof 3 and then all other things fiall be admmftred unto us and let him alone to J Remedy againft Co<-uetoufneffe. to provide him meate, drinkeand wages. We are all but fervants, God is our M after , let us looke to our duty 5 and leave the wage? to him. But whether may not a man take care to get wealth ? Is not a man to take care for his eftate, to increafe it and fit it ? I anfwer, he may lawfully take care of it,ob- ferving the light rules in doing ic, which are theft, ** Firft, hemuftnotgoe out of his compafle, but walke within his owne pale : bee mull not ftep out of his owne calling into other mens^ and in his owne calling hee muft not trouble himfelfe with fo much bufinefle as may hin^ der him in his private fervice unto God : if he doth fill himfelfe with too much bufinefle in his owne calling, or fteppe into other callings, this is finfull and inordinate^If a man in his owne calling fill himfelfe wim fo mach bufi- neffe that hee cannot intend the things of fd vation , that hee is fo much tired with them tha£ he h^th nofpare time to fearch his owne heart, and doe the particular duties neceifary to falvation, he thenfailes in this, and finnes in his calling. Secondly, Ws end muft not bean-rifle, he muft not ayme at riches. Abraham was poore and fo was Iacdb> yet God made them rich , and mighty? they were diligent in th ir callings, and God brought in wealth- God calk nor a man to truft in himfelfe, ro make riches h?s ayme and end, to fceke excefle , fuperfluiry 41 g**fr Anfo. D and 4* Math. 1 3.11. I jQueflion. A Remedy again/} Qor feare that we (hall not have it 3 or grieve much for the lolfe of it. Secondly, when as we feare that we fhall not bring our entei|fi(es to pafle, or attaine to that which we defire. Thirdly, when as we are troubled at ir, if it be not accomplice J, and grieve when as wee forefee any thing that may prevent it: Care be- ing aright, fets head and hand a worke,buc the affe&ions are calme and right , there is no tu- mult or turbulency in them, the iflue of all be- ing left to God. But when is a man a covetous man ? I anfwer5 that then a man fe a covetous man, when he hath defines arifing within himDwhich are contrary to the former rules, and he refifts thcmnot:, or elfe refifts them foweakely and feebly,that he gets no ground of them .• he fees no A Remedy again ft Co <>t-> ♦tf** ^iy *♦!&» ^i^ *&* *&* <^» <■&> <•#'> O'O wscfo cRaw-odyQcffo cRac^o £>-a cftao,t\a c^cfta cy» c(j«* *j«* «>^> *»$•* vfs» *5*> oj** **j> cjo- y» cj> AN Elegant and lively defcription, of Spiricuall Death and Li ph. IOHN 5. 25. rOT'/p, w/^ I/^> untoyoH j f A#f *& Awe is com ■ ming and now is , #fe ffo dead/hall heare the vojce of the Some of God > and they that heare ft all live. HE Occafion of thefe words was this .• when as Chrift had affirmed to the levies , that God was his Father 5 and the Jems went about to kill him for #3verCi8. He proves what he bad fayd by this argument .• He that is able to give life to the dead is God>or the Son of God: But I am able to give life to the dead^rfe home iscommtegani novo is. when the d' ad ft) all heare the voyceofthe Sonne of God \ and thofe that heare it [hall live $) Therefore I am the Sonne of God. Inbriefe, thefe words (hew Chrifts Divinity bytheefFe&s of it, that hee can quicken the dead. In thefe words we may confider thefe parts. Ffrft AnRkgcnt and lately De/cfipu&n, F:rft, the fubjeft on which Chriddothexer- cife his Divinity;, and chat is, on dead men; The dead fh all he Are the "joyce of the Sonne of Cod \ and Jb*U live. Secondly, the inftrument by which he doth ic,and that \%by his Word-, which is not meant one lv the bare preaching and hea- ring of the Word 5 but fuch an inward, com- manding, powerfull, opperative Word, that mikes men doe that which is commanded them : Such a Word was fpoken to Lazarus being dead, La&arwcomc forth , and he did it. This word commands *nen:and makes them to obey it. Thirdly, the time when he will excrcife his Divinity :> thehoureis comming,andner»is^ that is , the time fhall come when as it (hill bee a- bundantly revealed , the fmit of the Gofpell (hall appeare more plentifully and fully here- after, but yet it is now beginning to appeare $ there is now fbme fmali fruir of it, Laftly, it is affirmed with an afleveration or oath ^Verily ve- rity / fay unto you : And thefe are the parts of this Text. Out of thefe words I purpofe to (hew you thefe three things. Firft, What the effaterof all men is out of Chrrf. Secondly, What ue gaine by Chrift. Thirdly,*^? veemufl doeforChrifl. Firft, we will (hew you what your ftate is out of Chrift, for this will make you to prize him more. And the poynt for this is, That \ ofSpirituallVeath and Life. I J>t rti/ ever) man oat ofchrlft.h in a ftate of deaths or a dead man: that is, Ail men how ever they are borne living yet they are ftill dead men : without- the living Spirit the roote is dead. Hence arethefe places of Scripture, Gen. 2.17. The day that thou eatefl thtrenf thou /halt dye the death. Math. 8.22. Let the dead bur) th:ir deai. Ephsfc 2.1. Ton hath he qnkh^md^ who win de^d in tnfpajfes anifinnes. Epk$. 14. Awake tUn that Jkipftifiaviupfrom th: dead, and chrijlftall give thee light .The meaning is,that all men are fpiri- tually dead; Thiswill beoffbrne moment, to fhew that you are dead without Chrift. Yee account it a gaftly fight to fee many dead men lie together 5 itaffefts you much : but to fee a multitude of dead mm walke and ftand before us0that affe&s us not. The naturall death is but api&urcor (ludow of death, but this fpiritualt death, is death indeed: As itis fayd fpiritually of Chrift flzttijlobn 6.55. That it is mate indeed. Now that you may know what this death is , I will (hew you, Firft of all, whit this death Is. Secondly , how many kinds of this death there are. Thirdly, the fymptomesand fignes of this death. Fourthly, the degrees of this death. For the firft} what this death is j, itcoiififts in two things. Firft, in death there is a priva- tion of life : then a man is dead, when as the foule is feparated frovn the body : fo a man is D08.V 4 What this fpi- rituall death is. 5 i An Elegant and lively Defcription. Rom, 7- 1 8, is fpiritually dead, when as the foule is fepara- ted from the quickning Spirit of Grace , and righteoufheffe: This is all our cafes, Inm there dwelt no goody there is no Spirit of life within us; the foule is (bout of order 3 that the fpirit is weary ot it, and forfakes it. When the body growes diftempered and unfit for the foule to ufe, then the foule leaves it. Even as when the inftrument is quite out of tune , a man Iayes k afide^ whilesitisintunehe playesonit: So a man dwels in a houfe as long as it is habitable and fit to dwell in , but when it becomes unha- bitable he departs ; fo,as long as the body is a fit organ for the foule , itkeepesit^ when it be- comes unfit,ic leaves it.Even fo the holy Ghoft lives in the foule of man, as long as it is in good temper, but being diftempered by finne , the holy Ghoft removes. You may fee it in Adam t as foone as he did eate of the forbidden fruit, the holy Ghoft left him , and he loft his Origi- nal! righteoufnefle. Secondly5in this death as there is a privation, fo there is aJfo a pofitive evill quality wrought in the foule, whereby it is not onely voyd of goodnefle, but made ill. In the naturall death when a marc dies, there is another forme left in the body ^ fo in this fpirtuall death, there is m evill habit} left in the foules of men • This you may fee Heb. 9.14. where the workes you doe before regeneration , are called, Dead-vporktf : there would be a contradi&ion in calling them dead works* , if there were not another pofitive e ill ofSpirituatl Death and Life. 5* evill forme iri man, befide the abfence of the quickning Spirit, which forme is called Flejh in the Scriptures. But it may be objected, that finne is a meer e privation of good.that it is a Non-ms ^therefore flefti cannot befayd to be an operative quality and forme of finne. Tothislanfwere, that though all finne be 3 meere privation, yet it is an operative fubjed, and hence it comes to pafle that finne is fruic- fqll in evill workes. As for example , take an Horfe and put out his eyes, as long as he ftands ftiUthereisnoerrotir^bucifhebeginstorunne once, he runnes amifle, and the longer he runs the further he goes out of the way wherein hee fliouldgoe ; and all this becaufehee wants his eyes , which fliould direft him : So it is with ;ftafle, though in its felfe it be but a meere pri- vatiotX yet it is feated in the fbule, which is af- waies adive : Anima mttquam otefa $ The good- nefle that fhould enlighten it is taken away,and there is a pofirive evill quality put into it, that leades us on to evill. Confider further whence this death proceeds the original! of it , is the underftanding and mind of man , w hich hprimum vivtus^ & nltimum mrkns. That which lives firft and dies Iaft.The caufeof life is the underftanding inlighened to fee the truth -0 when the affedions are right,and the underftanding ftraight, then we live ^ when it is darhned , all goes out of order. lohn 1.4. fpeakingofChrift, itisfayd, that in him there was Rom. 7. » 8. Chap.8.1 4. to 10. Obie&ion. Anftver. 54 AnElegmt and lively Dejcription, was life, andtklifewas the light of men : hee was life becaufe he was light 3 hee did inli ven men, becaufe he did enlighten them ; therefore Eph. 5. 4. the Apoftle fpeakesthus to men 5 Awake thou that Jleepefiftand up from the dead, and chrift Jhall give thee light : becaufe light is the begin- ning of fpirituall life. Therefore it is fay d James 1 1. 18. OfhUawnewillbegothethem^bytheWordof truth : that is, the word re&ifies the underftan- ding and opinion , which is the firft thing in this fpirituall birth : and Ephe. 4. 24. Put off the old man which is corrupt , according to the dtceitfull Infts thereof -0 and put on thenex» man, which after God iscreatedwholineffejndperfecirighteoufnejfe. The I old man is corrupt according to the deceitfull lufts : that which is here called deceitfull lufts5&c. in the Originally fignifies, luffs procee- dingfrom error ,and holineffe proceeding froin truth$ Luft proceeds from errour3in miftaking things^ for luft is nothing elfe but affeftion mifplaced, proceeding from errour: and that holineffe in which God delighteth,in which his Image con- filb, comes from truth. When Adam was alive, he judged aright, becaufe then the wheeles and affe&ionsof his foule were right : Being dead by reafon of his fell, he loft his fight, he faw no beauty in the waies of God ^ and this is the cafe of all unrcgenerate menrbut when theSpiric re- ftifies the judgement and convinceth men of fin and unrighteoufheffe^then they begin to re- vive. To be dead is to have the underftanding darkned, the judgement erroneous; to be alive is efSpiritmll Death and Life. is to have the under (landing enlightened, and the judgement rectified^ And thus much for the fitftjwhat this death is. We come now to the kindes of this deaths which are three: Firft, there is a death of guiltineffe : one rhat is guilty of any offence that is death by the Law isfiyd'tobe but a dead man. So every one by nature is a dead man , bound^over to death, though he be not executed . j& Secondly ,there is a death iBrnne that is op- pofite to the life of fanftification, Eph. 2. r . Ton hath he qwckpedypho nere dead in trefpajfes &fiw. and there is a death for finne that is contrary to the life of glory. Thirdly ..there is a death that is oppofite to the life of joy 5 in hell there is a life^man is not quite extinguiihed,but yet men in hell are feid to be d«ad3becaufe they have no joy .This death confifts in the feparating of God from the (bule^ when God is fep^rated from the foule 5 then man dies this death of fbrrow.God joynes him- felfe to the foule s of good and bad : to thofe that are not fan&ified , he joynes himfelfe in a common manner 5 and thence it is , they have common joy, common comfort, common civi lity$ to the godly he joynes himfelfe in an ex- traordinary manner, by which they have extra- ordinary joy : now when God is feparated from the foule , then comes a perfe<2 deaths &? ft in the feparation of God \ from Chrifts huma- nity. God withdrawing himfelfe from him but for 55 The kinds of Spirituall death. I 5* Mat. 17,46. TheSymp. comes of Spi- ritual! death, 1 Cor. 1.14. Obiitt. Anfot>{ An Elegant and lively Defer ipt ion. tor a time, he crieth out , My God^my GocLphy faft thou forfakgn me 5 AsGodwithdraweshim- feJfe more or lefle., (bis our joy, our fbrrow more or lefle. Thus much for the kinds of this death. We proceed now to the Symptomes or fignes ofthisdeath>and they are foure. The firft is this^men are laid to be dead when they underftandjiothing, when as there is no reafon extant ijifrem, when they fee no more than dead metwhe life rs nought el(e but the foule afted : then a man is fay d to live when the underftanding part is a&ed. So man is fpiritual- ly dead when as his underftanding is darkned, when as hee fees or underftands nothing of Gods wayesj becaufe thsy are fprituaU^andh car- nail. j But it may bee obje&ed : men under ftand things belonging to faith and repentance, car- nail men not yet ftnftified have fome under- ftanding of thele. 1 anfwer3 that they may underftand the ma- terials belonging togodlineflTeas well as others but yet they relilh them not they fee them not with a (pirituall eye. Tit. 1. 16. Theytreto every gooivoorke reprobate $ they cannot judge aright of any good workes, as to like, approve and love them , to fee a beauty in them as they are good : Rom.3.7. The m[dotm of the fkfl) is enmity with God, for it is notfubkS to the Lavr of God 3 the the Greekc word is vm-mcx-m 3 the meaning is that they underftand it not , but they like it not -*- I o/SpiritnallVeath and Life. 57 not,but they like it not, they rclifh it not, they tafte it not 5 they thinke of Gods waies ,■ that they are but folly, 1 : Cor. 2.14, Thej are at enmity with them they account them drojje. Tbefecond fymptomeof death is, want of motion: where there is no motion, there is death. All men naturally want this mocion,they cannot judge or doe any good thing by nature : they may doe the epu* operatumjmt they cannot doe it in an holy manner ^ their prayers, their hearing, receiving of the Sacrament, and the like, are dead workes without fay th the princi- pall oflife, how ever they may be faire in other men9 eyes. The third figne of a naturall death , is lence- lefnefle $ fo men are f piritually dead, when they are not affe&e d with Gods judgements , when they have hard hearts which cannot repent , Rem* 2. 5. when thy have harts as hard as aftonc, Eze^\ 36. 27. or when they are affected with them onely as natural* men apprehend evill ; not from a quickoing Spirit , but from a feJfe- love. LaftI v , in naturall death , there is a Iofle of that vigour,that beauty in the face and counte- nance, which is in living men : So in men that are fpiritually dead,there is no beauty,no vigor they have death in their faces .• they may have painted beauty ,which may be like the living(as he hydipiSHmpntavieJfeverum^vernmpHtavi ejfepiSum : ) they mav be much alike, yet they have not that livelines & beauty as living men E have s PM.96.6. Pfal-i 10.3. ObjcU. Anfmr. Prov.n.ii. 2 Peci.zi. 4 Jn Elegant and lively Defer iption % 4 The degrees of Spirituall death. Romi.Ti,Tjj I4>i5^^. have, Gods beauty (the beauty ofholinejfe ) is not found in them. But it may be objefted, they have many ex- cellencies in them,they know much,they excell in mortall vermes. I anfwere, they may have excellencies , as a dead man may have Iewels and chaines about him,yet they are dead : they have rhem,but yet they are as Iewels of gold in a Swims fnoute^ they are as Swine, their good things make them not men 5 they are beautifull, yet they are but dead men$ as the evill workes of good men make them not bad men : fb the good woi kes of evill men,make them not good* Thus much for the fignes of this death*. We come now to the degrees of this death, in all theft deaths there are degrees : Firft in the death of guilt if you have had more meanes the guilt is greater, if you make no uftof them. the Gentiles they (hall onely be condemned for breaking the Law of nature , becaufe they knew no other Law bj The lems they Jhalt bee condemned for fuming againfl the Law of nature andtheLaw ofMofst^hty had a double Law, and fhall be condemned for the breach of i^Chriftians havinga treble Law the Gofpell,che Law of nature the morall Law, pall bee condemned for all three ; and among all Chriftians, (uch as have had more meanes, and better education,the greater fhall their punifh- ment be. Secondly, in the death oppofire to the life of fan&ificatibn, there aredegrees-Now yee rauft know of Spirituall Death and L tfe. 59 f know that there are no degrees in the privative part of death.but they are onely in the pofitive . The lowcft ftep in this fecond death is to have enmity to the mates ofGod^eingfighters againft God0 and enemies to the Saints $ this is the loweft ftep. The fecond degree is, when as men are not fo a&i ve that way, but yet are dead in plea- fares s ambition 9 covetoufiiefle, and the like. There is a generation of men which trouble not themftives to oppofe God and the Saints, butgive themfelvesto pleafures, and like tfoofe Widowes, lTitp. 5.6. are dead infkafnres^hile the) are alive. The laft ftep in this death, is the death of Civility. Civill men come neerer the Saints of God than others, they come within a ftep or two of Heaven , and yet are ftiut out 5 they are net far re from the Kingdom* of Heaven J as Chrift fiid to the young man 5 yet they mifle of hras well as others. 1 Thirdly,for the death that is oppofite to the life of joy, the degrees of it are more fenfible : S*rae havelegall terrours, the beginnings of eternall death 5 others have peace ofconfeience, and )oy in the Holy Ghofl > the beginning of eter- nal! life. And thus much for the degrees of tftefe deaths. Now hearing that all are dead in trelpaffes and finnes,ye may objeft 5 If we be dead, why doe you not preach unto us ?If we be dead, we underftand not,we move not, we are not capa- ble of what you lay- To this I anfwer,Firft,thereisa great diffe- E 2 rence Rom. 1. jo- Heb.io.z^ Ads 7.39. Mar.U.34? Eom.i4.K7* Obj€&< t/infweu 6© Anfmr* 2% Iohn.zi43.44 An Elegant andlivtly Dejcription rence betweene this fpiricuall death, and natu- ral death. For fir ft, thofe who are naturally dead^nder- ftand nothiug at all ^buc in thofe who are fpiri- tuaily dead, there is a life of underftanding, by which they themfelves may know that they are dead $ men who are na.urally dead, cannot know they are dead. Secondly 3thofe who are fpiritually dead^im? underftand the waies of life .• though they rehfb them not5yet they may heare and receive them; which thofe who are naturally. idead/cannot doe. Thirdly, thofe who are fpiritu^Ily dead^may come to the mean^s3 to the poole in.which the Spirit breathes the breathof life* .-whereas na- turally deadmeacannQLComc to.themeanesof life* Secondly , I anfwere, that though J'ee -are dead, yet hearing may breed life, the Word can doe it. There wasaaend why Chrift fpake to Lazarju> that.wafrdead, Lazarxs tome prth^ jbecaufe his- Word wrought life- therefore jthough yee are dead, yecbecaufe the word 'can workelifein you, our preaching is not in vaine. Laftly, this death is a voluntary death. Men who are naturally dead cannot put life in*o themfelves 3 no more can thofe who are fpiri- tuallydead when they have made themfelves dead. Men die this death in a free manner * 1 cannot better exprefle it \ than b) this firnrli- tude. ofSpiritnallDeatb and Life. tude. A man that is about to commit the a& of murther or trcafon , his friends perfwade him not to doe it, forifhedoth, he is but a dead man } yet notwichdanding he will doe it $ we fay of fuch a one that he is a dead man willingly. So we tell men, if they doe thus and thus, that they goe downe to the chambers of death, yet chey will doe it. Hence is that Ezeb^ \8.%i. Wkj mttjeedks Qhoufcoflfrael? implying that this fpirituall death in finne, is a voluntary death. But ye will objed , men are not quite dead, there are Come reliques of Gods Image dill left in them i how are they then dead? To this I anfwere , that there is a double 1- mage of God 5 firft, a natural! , ftanding in the naturall frame of the foule, astobeimmortaU, immaterial! 5 So there is underftanding, will and reafcn,and lbme iparkes of life left in us, as the remainer of a ftatdy building that is rui-\ nated : but y et there are no fparkcs of the living Image of God lefr in us, the fpirituall image of God conjtjlingin holint ffe , andtrm right eoufneffe^ nmaimsnot^ the Papifts indeed deny it, but how will they an(were the rule of the Fa- thers : that Supernaturdia do&afmtptnhut abla- ta> naturalia quajfata $ that fupernaturall gifts are utterly taken away , no fparkes of them re- maine. But it will be objected, that though men by nature have nothing left , yet there is now an univerfall ability and grace, and univerfall fuffi- ciency given unto them. J E 3 To 61 Obiett. Anfw* EpH.4.14. 0bie8. 6 I Rom-.Ti.33. Iolm 5 5-5 C. ObjcU. Anfw. \ :An Elegant and lively Defer iption% To this I anfwere3thac that which they call univer fall grace, is rhe fame thing that nature is, but they put another terme upon it • it is found in nature 3 and common to all where-ever it is, therefore ic cannot be grace. For in grace there is alwaies fbmc thing that is peculiar. Secondly D if there fhould be an univerfill grace, the Saints would be no more beholding to God^than other men^ if God give all alike to all /it fhould not be God 3 but themfelves that put the difference, Th:rdly, if there were that generallfuffici- ency, it would take away all eleftion ; there might thenbeprefcience, but no election D no predeftination to death or life. Fourthly,if there were a generall grace, what xs the reafon that Paul made it fuch matter of difficulty to anfwer that .queftion of ele&ion, Bom, 9. \fAriftotk and other Heathen , if every one had fuch a g ?nerall fufficiency t Vaul would not h we m ide fuch a fcrupuluus anfwere 3 and have crydout of the depth. Fifciy, there is no fuch univerfall ability, be- caufe that which is borne offlefi is flifi , and that which i \ borne of the Spirit is Spirit $ we are all borne oftheftifo, and cannot therefore have this fpiri- tualifufficiencv. But yet there are fomr. fpirituall gifts in men. I anfwer^that we cannot have rhde fpirituall gifesif w^are no -brrneof the S;»iiit: that which is borne ofthefkjh isflefi. N A Bellarmine himfelfe nor of Spirituatl Death and Life. nor any man eife w ill fay that ail are borne of the Spirit. It is our Saviours owne fpeech. lohn 15.2. Evtry branch in me not bearing fruit fa takgth away^andit U caft oul^ and withered 5 that is5as the branch not being in the roote , bringe th forth no fruit, to men as long as they are not ingrafted intoChrift, bring forth no buds, no fruit at ail 5 they may heare the Word, but they cannot make ufeofit, they cannot doe it without the Spirit5 and rhat is free : it breatheth where it liffeth: compare John 3. 8. the Spirit br?atMh where it li- fieth.whhlohn 6.\$.~Noman can come unto mewi- kjfe the Father draw him^ that is, not as a fheepe is lead with a bough ^ for Chrift doth not fay, no man will come, but, no man can come except th Bather draw htm 5 compell him as it were by force 3 not perfwade him by intreaty : that is, nleffe he changeth, and taketh away his wol- ifh will. • But it will beobjefted.that God drawes eve- ry man. I anfwer, that the context concludes againft this. For Chrift doth bring this in,to (hew the reafbn,why many did hot receive hisDoftrine^ and he concludes with this, that men therefore doe not receive it 3 becaufe God doth not draw them : None cmc$me unto met, except the father dram him* 1 will anfwer one obj-edHon more, and Co conclude : if wee are dead, to what end is the Law given, why are we commanded to doe thus and thus, if we be dead ? E 4 To t Cbje&. QbUSion. Anftpir* An Elegant and lively Defcription To this I anfwer,that the Law is given to this tn&itoJhewHsottrweakiisffi, and to lea hut unto Ckrifl: it is not given us tokeeoe exa&ly, fo- that is impoflible : it was impossible to fyepe it throHgkfhemskffejfeofthtfleff) Rom. 8, 3. the Law was therefore given thac wee mighc know our weakened^ not that weefliouldkeepeit, but thai.ChtifisrigkeoHJmffe might bee fulfilled four by faith* Galat.%. 24. th>Law is our fchoolemafter to bring us to Chrijljhat uee flight bee ivfojjed through faith, that is the end of the Law. But it will bee obje&ed: that in as much as wee are commanded to doe things impoflible, mans nature is deftroyed; for man is a free creature. Secondly, the command implies an abfurdity, an impoflibility, to bid a man doe that which hee cannot doe 5 to bid a man that is in adeepe Well, bound hand and foot, to come out himfelfe isfoolifh: yee may blame him for falling in, it is abfurd to bid him come out. To this I anfwer, that there is a difference berweene the externall binding, and the bonds wherewith a man is fettered by finne; There is an externall impediment, which a man can. not remove, as when he is fettered in the well $ but there is no external! impediment, when as men are bound in the chaines of fin. When w«e command you to doe thus and thus , all thebufines is with the will, we rather fay men will not, than they cannot com e. There is liber- ty when as a man hath eligiiik wnon tUgibih ^ when ofSpirituall Life and Death '5 when hee hath a thing in his owne choice , when there is no impediment, when hee may argue both wayes : If a man out of the perverf- nefle of his nature doth it not, iz is not com pulfbry, but free • a beafts adiion is not free, becaule hee cannot reafon on both fides, but man when hee coqflders arguments on both fides$ when hee can fay, doe not doe fucha thing, but doe fuch a things when he can con- ceive arguments on both fides, he is free $ there is no fuch excernall impediment in him, as to bidone in darknefle,to doe a thing of the light, or one bound hand and foot in a pit, to come out - fince the chiefe impediment here, is in the depraved wills of men, which God den reftifie and change by his Grace and Spirit, through the ufe of meanes. If then every man out of Chrift bee in an efrate of death, let every man examine him- felfe, and confider whether hee be a dead man or no 5 this is the great qmre or queftion in this mutablity and uncertainty of things. Ltt us make the life to come fore 5 our life is uncer- tainehere^ but have wee this fpirituall life, are wee living men ? then wee are happy : but are wee dead ? then he e that is not partaker of the firft refurre&ion , (hall not bee partaker of the fecond. It is too late to begin to live, when we are dying, certainely the time of our natural! death is a time of (pending , not of getting or inquiring after life .• If yee deferre this fe^rch ! while y ee are in health, when yee lie on your] deaths ! Vfi 1. 66 AnEUgant Midicpeiy Dejcriptton. deathsbed,wh?n yee (hall fee Heaven and Hel! immediately prefented unto you, this queftion will hold you felicitous, and then you ftallfee chat this fpirimail life, h the life indeed. The rime of thi- naturall life, is not long:, the can- dle burnesnot long if it burneout 5 yet ithoft- ler blowneout than burnt out $ men oftner fall 'owne than come downefrom the tree of li-e : this Tabernacle is often thiowne down before ^cfahdowne, therefore in this (hort life make your felves fure of eternalliife. Now there are two things which hinder this e *rch and isqairie after fpirituall life. The firft is a talfe opinion 5 men think them- felvesinthe wayesof life, being in the wayes of death ; they thinke there is a greater latitude in the Gofpell than there to The ftcond is3 men are not at leafiire 5 there are millions of bufinefles in their heads, Co that they cannot hearken to the whifperings of con- science ^ they have no fpare time to be wife un- to fa! vat ion 5 It mil bee ourwij dome therefore to confider cur end , Dettt.32. 2?. To helpe you diet* fore in this Quere^ whether you are dead or alive ? Confider firft,if ever you have beene dead. Secondly, ifye have been dead whether yee are made alive. Firft,Ifay3 confider whether ye have been dead or no; I meane, whether finne hath been made alive in you, that you might die. Rom.j. 9. 10. I rrdf alive without the Law once^ lut when the Commandtmentcame^ finne revived^nd I died-, that ofSpirituall Death and Life. that is, the Commandement awakens my fins, and they being alive I died 5 finne when it af- frights not a mans confidence, then hee is dead, when it wounds the conference, then hee isa- live. The Law being brought to the foule by the Spirir, yeefee the re&itude of the Com- mandement, and your own obliquity and croo- kedneffe:, then finne is alive and ye die. Peter preaching to thelewes, ^?/2.recitestothem their finne in crucifying the Lord of glory, which finne was made alive, mdprkkgd them at their hearts. Sinne was dead in David,t\\\ Nathan and the Law came unto him , afterward hee li- ved and was humbled. Lukz 5» ^eter feeing Chrifts Divinity by the draughr of Fifties, cries out .Depart from mee Lord, for I am a (innefnll mm^ hee had finnes in him before ^ but they were dead $ then they were made alive, pattl, hee had finnes that were dead in him, butv/hen the outward light (which was but a type of his light wkhin)did fhine about him, then he dies, and his finnes v/ere made alive. So Iofepht bre- thren had finnes, but they were not made alive till they were put i$prif on ^ then their finne in felling their brother lofephlived^ andtheydhd. Hath finne ever been alive in you by the Commandement to flay you? that is, hath it bred fuch an appre- hension in you, as of death • (not a figh or two foraday, thatis no ikying of you., but ye mart apprehend finne as death5as one that is to be ex- ecuted forthwith apprehends death, fbmuft you apprehend fin) then it is a figne,that there is life within you. Se- «7 Gcn.4i.1x. a i. 6{ iCor. $, 17, iCor,j.jy# An fa. An Elegant and lively Defcription. Secondly , are yee made alive againe ? Is there fiich a change in you as if yee were other creatures, as if yee lived an other lite? Where this life is, it workes an alteration and a change, gives us another being, makes u* to be do more trie feme men ^Who ever is in Chrifl is anew crea- ture ^ it workes a general! change from death to life 5 it makes all our a&ions to be vigorous, like the aft ions of living men, Old things pajfeaway, all things become new /it makes raenleadea new life -: If old acquaintance and lufts would draw usaway,weaniwere that we are dead, that we live no more to thefe, that now we have not our owne wills: Chrifl lives in us and worlds in us, Gahi.ioAtis not 1 that Itoe but Chrifl lives inme. The fame mind will be in us that was in chrifl Iefus^ PhiL 2.5, Now if yee defire to know whether you are in an eftate of death : you muft fee whether you have -< hefe two thingswhich arein every one in whom Chrift livethrfirll fee whe- ther you live to him : He died, that we Jhould not live to our pelves ^ but to him alone. In mor Jl things the end and principle are all one. Before Chrift lived in you, all you did was from your felves, yee were your owne principle and end : but Chrift living in you, there is another end : yee eye Chri ft, yee looke to him,all that yee doe is done in finceriry , it is done for him and from I him. But how can Chrift bee the end of our cal- lings,eatingtdrinking5and recreations ? I anfwcr,that of every afticn Chrift muft be the ofSpirituall Life and Death. the end \ yee rouft doe as a man in a journey ^ though every ftep he treadeshe thinlccs not of his jonrneyes end, yet the general! aime ofe- j very ftep muft be tor char end*, and that caafeth every ftep: Co in all yee doeD the general! ena muftbeChrift. Secondly 5 ifChriftliveinyou, your hearts cleave to him, as to thePrmciple of life, as the child to the dug, or the element to its natural! place. What ever our life is, wee cleave to it : Some place their life in their credi t^ take away it, and they dte : others in riches 5 take away them^and they pcrifli; What ever is your god, if it be taken away ,you perifh. Therefore lohn 6.6%. When chrift demanded of theimlve ^ whether they would tikervtfe gotavc ay -^ Veier mak§s thkanjwer: Urd, wkiherfiall.wergoe ? thou haft the words oj eternalllifa '' .Thirdjy^yec-may know what lite ye !ive3 by the food that feedes it! Oylefeeds theLanipe5 fuel! th£ fire. If your life be fed with the duties of obedience, then yee live. &%& keepe my com • fWndemeieU, yee jhdl live in them> faith Ghrift : yon (hall live in rhem as in your proper elemenr as the Fifh in the water 5 every motion out of it, is to death. There are two forts ofmen to whom this triall doth belong. The fir ft are thofe, who have a name they live ml yet are dead^ likg the Chnrvhof Sardk^ Re- \vdations.^i. I ThefecondtowhomthisbeIongeth5are/&Je I who are derdm&tzd. F The 69 i - . 7o The characters ofthofethac are fpiruually dead. AnRiegant and lively DeJcription: Thefirftof thefe, are like the Angels that cakebodies3anddoea9 that isfoone dried up. The Siims have an in-equalirie in their lives, yet they never die againe j they may be fickly, but tkefe men are twice dead , trees pluefyd up bj the roots ■, that never grow againe : The Saints may be as (heepe fpovled with a fall , but they can never become Wolves againe, but thefe men the? tarne Wolves againe, fo-did fharaoh and Saul. The Saints have their lurbida interval/a > their ebbing and flowing, their full and their wame 5 but yet all the!c cloudings doe but obfeure their graces nor. extinguifh them .• the darknefie of the night extinguifheth not the light of the Starre5,bnt covers it$ fo doe thefe cloudings but onely cover the gracesof the Saints. All the goodnefle of other men that feeme to live, are but Lucida intervalla , they are good but by fits, when as thofe that live are bad but by fits.N*/- lum fi&um eft duturmm\ their goodnefle is but counterfeit, therefore it lafts not, it holds not our. Another diftinguifher of thefe walking ghoftsfromliving5is this ; the aftions they doe they do them not as living men doe,they make apparu ions onely and vanifh. Thofe men that have nothing but civility, it quickly vanifhetb, they are like the Church of Sardis , Revel. 3* 1 . that ha 1 a nam: fixe lhedy and jet was dead : their workes are not perfedt throughout, they were butLinfey-wolfey, they were not thorow pa- ced in the wayesofGod , butfliuffell •, they grafpc at both,and comprehend neyther 5 they F doe\ n 74 Mat. io.ii. iS*m.ij.8,$. 10. Mar. 6. io. Queflioti. jin BiegM and lively Dejcriptiott% doe many things bur x\m all. As the young man that came to Chrift, thrift looked on him , and lo- ved hiw, what d»IHngui(hed him ? one thing was wanting , his workes were nor perft &3 his heart was let upon his wealth j he would doe any thing elfe, his heart was not weaned or di- vorced from it* Saul had a name to live, but yet his workes were not perfed, when Samutl came *tf9 then he was di (covered $ that was but his try all, he would not reft in God. Her$d did many things jet he was not perfe&^he would not leave his inceft $ £ ) all that have but a forme of religion rhey are Wolves though they have a fheepifhomfide.thcy are nor perfeft5yee fhall know them by their workes. But what workes are thofe that we cannot fee them doe ? I anfwere^they may be exa& in the firft, yet faile in the fecond T 1 ^le.arrd thoO that praftife the duties of the fecond Table, faile in the du- ties of the firft:. If men be exaft in the duties of both Tables , their religion is pure and undefi- led. Urn. i. 27. If they faile in the duties of one Table5to make their religion pure, is to amend in the other. Thefecivill men wrong nomao, yet they content themfelves witha bare forma- lity^ this is pure religion : we fey this is pore Religion, ifyee be fervent in prayer, and con- rent not your ielves with formality of Religion w'thout the power. LaftlyD theft walking ghofts 5 doe but fliew themfelves to men, they company not with thrra; of Spirituall Death and L ife. them} y ee fee them and heare no more of them, Yee (hall know living men, by their company- ing and loving of the Saints $ as (heepe and doves they are never out of company,and keepe no other company but their owne. Yee fhall finde in others thefe differences. Firft, either they delight not in all the Saints- We muft iove all the Saints.this particle all, is put in all Panls Epiftles 3 thefe love not all the Saints, See ndly, if they love all the Saints, yet they love not the Saints onely, yee muft love none but the Saints. If yee love the Saints becaufe they are Saints, then thofe who are not Saints, yee doe not love $ that is, yee love none with the love of friendftiip , and intimate familarhy bat the Saints- yet love them with a love of piety, and we all faile in this love. Thirdly,they doe not love tkofe that txcell In vzrtue. If your hearts be not right, yee diflike all thofe that g9e beyond you in holinefle,and pra&ife. Laftly , thouglnhey make a finewDthey love them,yet they doe not {hew the effe&s of their loves to them. And thus much for the helpes anddiicovery of the firft fort of men,that have a name they live, and yet are dead. The iecond fort of men to whom the ufeis direfted,are thofe who are quire dead^ yee (hall know them by thefe markes or fymptomes. Firft , yee fhall finde coldneiTe in them $ in death there is no heate .* fo their prayers and F 2 per- 75 Co). 1. 4. ^IheCi.3. 2 FfaM*.> Thcmarkes andfignesof thofe who arc fpimually dead. I OijiB. An Elegant and lively Defcrigion I performances are cold, they are dead, wanting fervency. But the Saints want heate as wtll as others,, they alfb are cold. I anfwer, though fomctimes rhey want k,yer they are quickly made hot againe,becaufe there is life in them ^asCharcoleis quickly kindled, becaufeithath beenein the fire , for he Saints are foone kindled 3becaufe they had fire in them before. Others are as greene wood.or rather as matter that is not combuftible3as r he Adamant, that will not be made hot with fire . Living menjadmonitions^nd the fire of good compa- ny will heate game, fo will it not the others. Secondlyjeefhall know them by their ftif- nefTeandhardnefle. Itisafigneofdeath to be inflexible; Wicked men are as hard as flint to Gods commands , bur as fbft as waxe to that which humours chem. Are yee traftible/Doe you delight in yourovvne w^ies, and yee con- tinue the fame men,k£epe the fame company i Doe ye abide ftill in the fame place, or goe on in the fame tfaft ? then yee are dead : In maify thtngs you may be traftibl^, bbt ihc maine is3 > whether ve are flexible in thofe things that are connatural! unto you. Thefc dcale wirh us as Iciiwan did wkh Jeremiah^ Itr. 42, He laid he would goe downe into *s£gjpt , he would doe any thing, that GodJJjould bid hi m^ whether it were good or bad $ but when Jem?> had told him and the people that they muft not goe downe into &gnt> then they fay that k ftake frljeljfioi did 4 not efSpirituall Death and Life 77 not fend him with fitch a mejfage : If Gods Will had fated with his , he would have done what he would have had him to doe : your try all is when you muft offer up your ifaac, when you muftparc with thole things that are moft fweet unto you. Thirdly, dead men are fencelefic, like Idols that the Pfalmift fpeakes of : They have eyes, and fee net , cares and hare not}mouthes andfpeakg not, pet and mike mt , they have fences to difcerne, but there is*y^t an inward eye they want ^ they fee no beauty in the waiesof God 5 therefore they thinke there isnofuch matter, becaufe they have eyes & fee it not, they have mouthes and tafteit not, they relifh it not,they fmell no fweet favour from the graces of the Saints, whena? the graces of the Saints have a fweet favour;/*^ an Oyntment powred out% Cant. t. 2. So for feeling, chey feele not, they are not fenfible of the judgements or threatnings ; the Law nor the Gofpell move them not,rhey have hard and infenflble hearts .5 the more infenfible they are5 if is a figne,they are more dead : the more fen- fible we are of the threatnings or promifesj the more life is in us. Laftly,dead men are fpeechlefle^ there is no breath in them. Out of the abound ance of the heart the mouth fpeakgth.Ths drie and empty channel! drives not the mill, but a full ftreame lets it on worke. If the heart befall of life 3 the tongue is fall of good fpeeches , Vrov. 1 o. the words of the righteous are as fined fiver , becaufe their is a Pfai.n5.4-y. Piil 135.1 y,U- Math- 1 1.3 T- 8 I An Elegant mi lithat he ftrives againft all finne to the ut- moft, notin(hew3butinfincerity • he ftrives againft the occafions of finne though they foile him 5 hee (till maintaines warre againft them, and fo they liveDand reigne not in him. 2. If every man out of Chriftbein an eftate of deathjetusnot deferre repentance, but doe it whilft wee may. Repentance makes a dead man to be a living man : What is it that makes you deferre repentance? Yee thinke yee can change your courfes,and forrow when you lift, therefore yee deferre it. If men be deadend re- pentance puts as it were a new fbule into them., makes them to pafle from death to life3 then k is not fo eafie a thing. Suppofe yee had Ezekiah warning , is it in your power to make your felves alive? Nojt is beyond your power$God onely can doe it. Every man lies before God, as that clod of earth* out of which Adam was F 4 made. 79 OiytB. Vfii* Ifay g8.i. 8o iohn5.11, Icr.$.'4. Efay 17.^. PhiU.ij. Gcfl.fj- Icr.x3.13, An Elegant and lively Dejcription made. God muft breathe life into him, elfe he continues dead. God doth not breathe life into all. He quickens whom he trill. It is your wifedome therefore to waite on him in his Ordinances : if ye have good motions begun in you 3 prcfle them forwards , they are ofF-fprings of life, Thinke ferioufly3 am I dead or alive ? if dead, why then lay 3 its not in my power to qaicken me5its onely in God to doe ic3 and he doth this but in few 3 thofe whom he quickneth are but as Grapes after the vintage or as the Olives after the beating 3 how then (hall I be in the number? Give your (elves no reft 5 know that it is God that breatheth3«nd then depend on him. Make that ufe of the doftrine of ele&ion, with care and more folicitude to looke to our fdves. God workgs both the will and the deed of his good plea fur e^ workg out therefore jour falvation mthfeare and trembling. If repentance be a paflage from death to life., if it be fueh a change3then labour for to get it. The Spirit doth not alwaksfirive m-th men 3 yeeare not alwaies the ftme3 yee will fticke in the fand3grow worie and worfe, if yee grow not better and better. No more power have you to change your lei ves , than the Blackmare hath to change his sktn9er the UopardhisfpoU 5 the time will come5when you fhall fay as Spira did: O how doe I defire faith3would God that J had but one drop of it 5 and for ought we know he had it not. ThirdlVjlearne from hence to judge aright rof natural! men 5 for all the excellency they have * efSpirituall Life and Death. have , yet they are but dead men 5 If a man be dead, we doe not regard his beauty 5 all excel- lencies in naturall men.are but dead. It is a hin- deranee in the waies of God,ro overvalew out- ward excellencies, and todefpift others that want theft trappings . let us-%, for all theft excellencies, yet he is btit a dead man , &e know nont after thejkffj wjmonji Cor. 5 . 16. Againe for your delight in them, know that this death dif- fers from naturall death,for theft dead men are active, and ready to corrupt others, they have an influence ,- that doth dead thoft 9 who are converfant with them, finne communicates as well as grace. Nothing fo great a quench -cole, as the company of bad men : there is an opera- tive vertue in them to quench mens zeale, as the droppings of water will quench the fire, though they cannot wholly extinguish it being once kindled. .Fourthly Jf all out d£ Chrift are dead3learne to judge of the Ordinances of God y and the meanes of falvation,Iet us not under- value nor over-value them^the Ordinances cannot bring lifeofthemfelves, no, not the Word, nor Sa- craments : If yee are ficke and fend for the Minifter, he cannot quicken you $ the Ordi- nance is but a creature, and cannot give life; If we fpeake to the eare , and Ghrift fpeake not to the hearr,ic is nothing : Let your eyes there- fore be fixed on Chrift, beftech him to put life into you.and pray to God for a bleffing on the xneanes 1 Si Kfi*. 8* i CoMi.25* AnRlegant and lively Description, Lcrit.i].i?»so meanes : the Ordinances are but dead Trunkes, as Pens without lnke,or Conduit-pipes with- out water. Learne then that God doth convey life by the Ordinances , that they themfelves cannot give life, therefore doe not over- value them. Yet know withall , that God doth not worke but by his ordinances^the fpirit breathes not in Tavernes or Play-houfes,but in Church- aflemblies. AUs i 0.44. whiles Peter vpm preaching to Cornelius ,and his familiejhe Spirit fell upon them: fo the Spirit fell on others by laying the Apoftles hands on them : the Ordinances are the reticulum of the Spirits, give what is juft to them, and no more 5 give them neither too little nor too much,doe not over- value them .bur y et negleft them not: negleft not the Sacrament3yee know not what yee doe whenyce neglefr to receive it, yee thinke that yee eate and drink^ your ome damnation > if yee receive it unreverently, Abfence from it is a finne as well as theremiffeand neg- ligent receiving ot it. Sicknefle and death yee feare,why then doe you negleft the Sacrament, why doe you receive it unworthily ? Whence arethofe Epidemicall difeafes amongft us ? the caufeof them is from hence, that yee negle<9: the Sacrament, that yee receive it unworthily. 1 CorAi.%0. Forthis c *ufe many are mxh$ and fickg amongyou^andmanyjlzepe. Confider the danger of negleft ing the Sacrament., he that came not to theVaffeover, muft be cut off from the children oflf rael^ihe (ameEquitieremaines (till in the Sa- crament j the caufeof that was,becaufe we was to ef Spiritual! Death and Life 85 to come up with the reft 5 to remember the death of the fir ft borne of M?$t , and the re- demption from their bondage, he being patted over thereby : It is now the fame finne to neg~ left the Sacramefnt, the Equity ftill remained Are yce (b ftrong in faith as yee need it not ? To be abfent from the Word 5 yee thinke it a finne ; lb it is to be abfent from the Sacrament 5 nothing can excufe you. If a mafter bid his fer- vantdoearhing andhegoes and is drunken £0 that he cannot doe it,witl i t excufe him ? Pf you have made your (elves unfit to receive the Sa- crament by committing any grofTe finnes^the unfitnefle v/iil nor excufe you. If a man hath an occafion to ride a journey , if he mifTe one day 3 he will cake the next; foifyee mifTe the Sacrament once , bee fure to take it the next time. Itis*devidedhere5 that fb if ycemiffe oace , yee may receive it the nest time 5 take heed therefore how yee negleft ic. The end of the Sacrament h to worffnp God, to fet forth Chrifls death , it is the chiefeft part of jQtbffi vV)rTitr>^ chereforegiveitthe chiefeft rafpeft. Nov from hence fee the neceflkieof this life office: how can yee come to the Sacrament, if yee are dead men ? Labour therefore for this life of grace. And thus much for the 8?ft point , Tfm all mm art of Chrifi an in a ftate of We- come now to the fecond,which is this. ThteattinChrifl, ardifrftateoflife. Garfcope' is. b (hew yo'i what yoa -are-out of Ghrifr,and whit * The Sacra- snent is admi- niftrcd twice every Terme, and fometimes thrice. An Elegant and lively Defcription, what benefits yee receive by being in Chrift^ we cannot goe throughout all particulars, but we will take the greacft, life and death 5 the one the greateft good, the other the greateft e- vill. All in Chrift are living men 5 this is the greateft benefit, becaufe death is the greateft evill : therefore by the rule of contraries , life muft be the greateft good, Farther, men prize nothing fo much as life ^ this experience fhew- eth,and Sathan hi mfelte could tell, that Skinne farshfnne% and all that a man hath, mil he give for his life Jot 2. 4. Beyond experience, God hira- felfe threatens .death to Adam^ as the greateft evill 5 The day that thou eatefi&f it thoujhalt die the death. Gen. 3 .3. Now alt that live this lite are living men , and have all things pertaining to life, 2 Tet. 1.2. they have all that pcrtaines to life and godlineffe , that is , all things neceflary for the nourishing audcherifhingofthem, life were elfe unhappy ; take beafts and plants , they ha- ving all belonging to their life,are happy, and they are faid to live : take any naturall life when as a man hath food and rayment , and recreati- on, he is faid to live. A man lives when he hath life,and all that appertaines untoitjwill devide this Dodrine into two parts , and I will (hew you two things. Fir ft, that there is fuch a life as this. Secondly, what this life is. Firft, that there is fiich a life, as this^ It is needfull to fhew you , that there is fuch a life, becaufe it is a hidden life. God hides thefe fpi- rituall ofSpiritmllLife and Death. ritual! things 9 as he hid Chrift tinder a carpen- ters foam : fo he hides the glorious my fteries of the facrament,under the bate elements of Bread andWine i> he hides the wifdome of God , under the iboUfhneffe of 'preaching : he hides thofe whom thewortdis not worthy of under Shsepesskinnes^ and 6oatessfyw